capable of existing in a variety of states, it enters into each state by means of a separate organ: when the organs are spontaneously active, they induce their relative states; without their influence these cannot take place: when they are large, the states are excited vigorously; when they are small, they exist feebly. The reader may therefore adopt whichever theory appears to himself preferable. In the following pages the faculties will be treated of as distinct mental powers, connected with separate organs, because this view enables me to bring out the doctrine more simply and luminously, than by considering them as merely particular states of the general power-the Mind; and this language, moreover, is correct even on the latter hypothesis, because, according to this view, when the organ of Causality, for example, is largely possessed, the individual is capable of reasoning logically and acutely; of which mental acts he is incapable, when that organ is greatly deficient. The word faculty or power, therefore, is used to express the quality which is possessed in the one, and not in the other case, and which, being active, is legitimately designated, and universally recognised, by either of these

terms.

"It has occurred to me," continues Mr WELSH, "that another difficulty of a metaphysical nature may suggest itself in regard to the principles of Phrenology. It may be asked, What is the soul when deprived of the cerebral organs? But the system of Dr BROWN affords us no more light upon this point, than the system of Dr GALL. Indeed, a passage which I have quoted from his Lectures shews, that he considered that those who engaged in such inquiries were ignorant of the limits of our faculties. It is only experience that can teach us in what state the soul exists when separated from the body. And in this sense the precept of the poet holds equally in a scientific and in a religious point of view,

"Wait the great teacher Death, and GoD adore."

1

DIVISION OF THE FACULTIES.

DR SPURZHEIM divides the faculties into two orders, FEELINGS and INTELLECT, or into affective and intellectual faculties. The feelings are subdivided into two genera, PROPENSITIES and SENTIMENTS. He applies the name propensities to indicate internal impulses, which invite only to certain actions; and Sentiments designate other feelings, not limited to inclination alone, but which have an emotion of a peculiar kind superadded. Acquisitiveness, for example, is a mere impulse to acquire; Veneration gives a tendency to worship, accompanied with a particular emotion, which latter quality is the reason of its being denominated a Sentiment.

The second order of faculties makes us acquainted with objects which exist, their qualities and relations; and they are called intellectual. They are subdivided by Dr SPURZHEIM into four genera. The first includes the external senses and voluntary motion; the second, those internal powers which perceive existence; or make man and animals acquainted with external objects, and their physical qualities; and the third, the powers which perceive the relations of external objects. These three genera are named perceptive faculties. The fourth genus comprises the faculties which act on all the other powers, which compare, judge, and discriminate; and these are named reflective faculties.

The names of the faculties employed in this work are, with few exceptions, those suggested by Dr SPURZHEIM. To designate propensity, the termination ive is added to a root or fundamental word, and indicates the quality of producing; and ness, the abstract state, as Destructiveness. The termination ous, characterizes a sentiment, as Cautious, Conscientious. To these is added ness, to express the abstract

H

state, as Cautiousness, Conscientiousness. The names of the intellectual faculties are easily understood, and do not require any particular explanation.

Considerable difficulty attends the arrangement of the faculties and organs. In the first and second editions of this work, they were arranged and numbered according to the order adopted in Dr SPURZHEIM's New Physiognomical System, published in 1815. The principle of that arrangement was, as far as possible, philosophical. The organs common to man and the lower animals came first, beginning with the lowest, and ascending. The organs of the moral sentiments were next treated of; and, lastly, the organs of intellect. Since 1815, the great divisions of this classification have been retained, but repeated alterations have been made by Dr SPURZHEIM in the arrangement of the details. It appears impossible to arrive at a correct classification until all the organs, and also the primitive faculty or ultimate function of each, shall be definitely ascertained, which is not at present the case. Till this end shall be accomplished, every interim arrangement will be in danger of being overturned by subsequent discoveries. In the mean time, however, for the sake of uniformity, I adopt Dr SPURZHEIM's last order of arrangement. During his visit to Edinburgh in 1828, he demonstrated the anatomy of the brain, and traced out the connexion between the organs in a manner so clear and satisfactory, that the basis of his arrangement appeared founded in naDr GALL seems not to have adopted any philosophical principle of classification; but it is proper that his names and order should be known. I shall, therefore, add to the present work a table of his order.

ture.

In the case of many of the organs, observations have been made to such an extent, that the functions are held to be ascertained; and in regard to others, where the observations have been fewer, the functions are stated as probable. There is no difference of opinion among phrenologists in regard to the kind of manifestations which ac

company the organs set down as established; their differences touch only the result of the metaphysical analysis of the feelings and intellectual powers, and the order of their arrangement.

I shall notice briefly the history of the discovery of each organ, and state a few cases in illustration of its function: but the reader is respectfully informed, that I do not pretend to bring forward the evidence on which Phrenology is founded. I beg to refer those readers who are fond of perusing cases, to Dr GALL's quarto work, in 4 volumes, entitled, "Physiologie du Cerveau;" to Dr SPURZHEIM'S work, "Phrenology;" to the "Transactions of the Phrenological Society;" and to the " Phrenological Journal and Miscellany." Those persons who desire philosophical conviction, are requested to resort directly to Nature, which is always within their reach; for SELF-CONVICTION CAN BE

OBTAINED ONLY BY SELF-OBSERVATION.

H 2

ORDER I FEELINGS.

GENUS I-PROPENSITIES.

THE faculties falling under this genus do not form ideas; their sole function is to produce a propensity of a specific kind. These faculties are common to Man with Animals.

1.-AMATIVENESS.

THE cerebellum is the organ of this propensity, and it is situated between the mastoid process on each side, and the projecting point in the middle of the transverse ridge of the occipital bone. The size is indicated during life by the thickness of the neck at these parts*, or between the cars. In some individuals the lobes of the cerebellum descend downwards, enlarging the base of the occipital bone, rather than increasing its expansion between the ears. In such cases the projection may be felt by the hand, if pressed firmly on the neck.

There is nearly half an inch of space between the cerebellum and the commencement of the posterior lobe of the brain, at the insertion of what is called the Tentorium.

Partes genitales, sive testes hominibus et foeminis uterus, propensionem ad venerem excitare nequeunt. Nam in pueris veneris stimulus seminis secretioni sæpè antecedit. Plures eunuchi, quanquam testibus privati, hanc inclinationem conservant. Sunt etiam fœminæ quæ sine utero natæ, hunc stimulum manifestant. Hinc quidam ex doctrinæ nostræ inimicis, harum rerum minime inscii, seminis præsentiam in sanguine contendunt, et hanc causam sufficientem existimant. Attamen argumenta hujus generis verâ physiologiâ longè absunt, et vix citatione digna videntur. Nonnulli etiam hujus inclinationis causam in liquore prostatico quærunt; sed in senibus aliquando fluidi prostatici secretio, sine ulla veneris inclinatione, copiosissima est.-Spurzheim's Phrenology, p. 123.

3