by her when the paroxysm was over, but were perfectly remembered during subsequent paroxysms;" and it is on this account that I have introduced the case under the head of Memory." Her mistress said, that when in this stupor on subsequent occasions, she told her what was said to her on the evening on which she baptized the children." Other instances of this kind are given. A depraved fellowservant, understanding that she wholly forgot every transaction that occurred during the fit, clandestinely introduced a young man into the house, who treated her with the utmost rudeness, while her fellow-servant stopped her mouth with the bed-clothes, and otherwise overpowered a vigorous resistance which was made by her, even during the influence of her complaint. Next day she had not the slightest recollection even of that transaction, nor did any person interested in her welfare know of it for several days, till she was in one of her paroxysms, when she related the whole facts to her mother. Next Sunday she was taken to the Church by her mistress, while the paroxysm was on her. She shed tears during the sermon, particularly during the account given of the execution of three young men at Edinburgh, who had described in their dying declarations the dangerous steps with which their career of vice and infamy took its commencement. When she returned home, she recovered in a quarter of an hour, was quite amazed at the questions put to her about the Church sermon, and denied that she had been in any such place; but next night, on being taken ill, she mentioned that she had been at Church, repeated the words of the text, and, in Dr DYCE's hearing, gave an accurate account of the tragical narrative of the three young men, by which her feelings had been so powerfully affected. On this occasion, though in Mrs L's house, she asserted that she was in her mother's."

Drs DYCE and DEWAR do not give any theory to account for these very extraordinary phenomena. They mention that the girl complained of confusion and oppression in her

head at the coming on of the fits; and that after the flowing of the menses had been fairly established, the whole symptoms disappeared. We are unable phrenologically to throw more light on the case than these gentlemen have done; and the only conclusion which seems to arise from it is, that, before memory can exist, the organs require to be affected in the same manner, or to be in a state analogous to that in which they were, when the impression was first received. This inference is supported by several other facts. Dr ABEL informed me of an Irish porter to a warehouse, who forgot, when sober, what he had done when drunk; but being drunk, again recollected the transactions of his former state of intoxication. On one occasion, being drunk, he had lost a parcel of some value, and in his sober moments could give no account of it. Next time he was intoxicated, he recollected that he had left the parcel at a certain house, and there being no address on it, it had remained there safely, and was got on his calling for it. The same phenomena present themselves in the state of somnambulism, produced by animal magnetism. In the works on this subject, it is mentioned, and the fact has been confirmed to me by a very intelligent friend, who has observed it in Paris, that a person who is magnetized so as to produce the kind of magnetic sleep termed Somnambulism, acquires, like the girl in Aberdeen, a new consciousness and memory; he does not recollect the transactions of his ordinary state of existence, but acquires the power of speaking and of thinking in his induced state of abstraction from the external world. When this state has subsided, all that passed in it is obliterated from the memory, while the recollection of ordinary events is restored. If the magnetic state is again recalled, memory of the circumstances which formerly happened in that state is restored; and thus the individuals may be said to live in a state of divided consciousness. In this country, the doctrines of animal magnetism are treated with the same contempt which has been poured upon Phrenology. I am wholly unacquaint

ed with their merits; but the circumstance now stated, of alternating memory and forgetfulness, is mentioned in the books on the subject which I have consulted, and has been certified to me as true, by a gentleman whose understanding is too acute to allow me to believe that he was deceived, and whose honour is too high to admit of his deceiving others. These facts cannot be accounted for in a satisfactory way; but by communicating a knowledge of their existence, attention will be drawn to them, and future observations and reflection may ultimately throw light upon the subject.

JUDGMENT, in the metaphysical sense, belongs to the REFLECTING Faculties alone. The Knowing Faculties may be said, in one sense, to judge, as, for example, the faculty of Tune may be agreeably or disagreeably affected, and in this way may judge of sounds: but Judgment, in the proper sense of the word, is a perception of relation, or of fitness, or of the connexion betwixt means and an end, and belongs entirely to the reflecting powers. These faculties, as well as the Knowing Faculties, have Perception, Memory and Imagination. Causality, for example, perceives the relation of cause and effect, and also remembers or imagines that relation, just as Locality perceives, remembers, or imagines the relative position of objects. Hence Judgment is the decision of the Reflecting Faculties upon the feelings furnished by the Propensities and Sentiments, and upon the ideas furnished by the Knowing Faculties. This I conceive to be the strictly phrenological analysis of Judgment; but this term, in the popular sense, has a more extensive signification. It is common to observe of an individual, that he possesses an acute or even profound intellect, but that he is destitute of judgment. This apparent paradox may be explained in two ways: First, By an acute or profound intellect," is frequently meant a great but limited talent, which we would refer to some of the Knowing Faculties. Thus, a person may be distinguished


for ability in mathematics or painting, and not be eminent for reflection or judgment, in the stricter sense. There is, however, a second explanation, which is preferable. To judge of the line of conduct proper to be followed in the affairs of life, it is necessary to feel correctly, as well as to reason deeply, or rather, it is more necessary to feel rightly than to reflect. Hence, if an individual possess very powerful reflecting organs, such as Lord BACON's, and be deficient in Conscientiousness, as his Lordship seems to have been, he is like a fine ship wanting a helm, liable to be carried from her course by every wind and current. The reflecting organs give the power of thinking, but Conscientiousness, and the other sentiments, are necessary to furnish correct feeling, by which practical conduct may be directed. Indeed, Lord BACON is a striking example,, how poor an endowment intellect, even the most transcendent, is, when not accompanied by amiable and upright sentiments. That mind which embraced, in one comprehensive grasp, the whole circle of sciences, and pointed out, with a surprising sagacity, the modes in which they might best be cultivated,-that mind, in short, which anticipated the progress of the human understanding by a century and a half, possessed so little judgment, so little of sound and practical sense, as to become the accuser, and even defamer of Essex, his early patron and friend; to pollute the seat of justice by corruption and bribery; and to stoop to the basest flattery of a weak king, all for the gratification of a contemptible ambition. Never was delusion more complete. He fell into an abyss of degradation from which he never ascended; and to this day, the darkness of his moral reputation forms a lamentable contrast to the bril liancy of his intellectual fame. There was here the most evident defect of judgment; and with such reflecting powers as he possessed, the seat of his errors could lie only in the sentiments, deficiency in some of which prevented him from feeling right, and of course withheld from his understand

ing the data from which sound conclusions respecting conduct could be drawn.


In common life, the effect of the feelings in originating opinion, is by far too little attended to; and we frequently hear persons carrying on angry disputations, with a view to convince each other's understandings; when, in fact, the cause of their difference lies in a feeling, so that if it could be made the same in both, no disagreement would exist. It is common in such cases to say, my sentiments are entirely different from yours;" a form of expression which is strictly philosophical, and harmonizes with the explanation now given; but the parties do not perceive that a "sentiment," in the strict sense, or in popular language a "feeling," cannot be communicated by argument; and hence maintain the controversy, by an address to the understanding alone, and generally with no satisfactory result. If, on the other hand, two persons meet, whose propensities and sentiments harmonize, their "sentiments," in the popular sense, generally coincide, although, in the depth of their intellectual powers, there may be considerable disparity. In estimating, therefore, the degree of sound and practical judgment for the affairs of life, the good sense, or mother-wit, of any individual, we ought not to confine our attention to the forehead alone, under the notion that it is exclusively the seat of Judgment; but to look first to the temperament, that we may judge of the activity of the brain, and next at the combination of organs; for we shall invariably find sound sense to be the accompaniment of an equable development of all the organs, those of the moral sentiments and intellect predominating in Size. There are then no exaggerated and no defective powers; so that no desires assume an undue ascendency, and no emotions are so feeble as not to be adequately experienced. This combination is rare, and hence high practical sense is more uncommon than great partial talent. A person was pointed out to me as possessing the forehead of an idiot, who yet had conducted himself with remarkable pru

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