worship the Supreme God under three forms. Their mythology almost bids defiance, I will not say to belief, but even to conception. Their religion is said to be pantheistic, understanding by that designation a religion which inculcates the belief in One existing in all things, and all things existing in one-God in the universe and the universe in God, and which regards nature as a revelation of the divine intelligence. Every thing is thus the continual transformation or a metamorphosis of God. On this doctrine rests the belief of a metamorphosis or transmigration of souls. Like the New Zealanders, they take their aged and sick friends to the river Ganges and leave them to die, quite indifferent to their sufferings. They look upon divine rest, immersion or absorption in the Godhead, as the highest perfection, and Ward represents them as anticipating ultimately a total annihilation. If this be true, it strikingly corresponds with their singular deficiency of Vitativeness, or love of life. "If fatigued on a march, they ask no greater boon than to be allowed to lie down and repose, with every chance of being devoured by the wild beasts, or of being overtaken and slain by the pursuing enemy."

It has, no doubt, been observed by you all, that individals of the same sect differ in their views and feelings as really as do the sects themselves, and it is sometimes seen that men have, through certain influences of fashion, or momentary excitement, or some thing else appealing to some of their faculties, associated themselves with a sect with whose spirit and general characteristics they have little sympathy. But generally speaking, I cannot avoid the conviction that there exists a considerable degree of harmony among the members of the same sect or party in religion. Contrast, for one moment, the zeal, the love of excitement, and sometimes the noise of the Methodist denomination, with the calm, quiet and silent Friends, and tell me if it is mere chance that dictates to the members composing these bodies, their respective preferences. Contrast again, the pomp and ceremony of the Catholic or even the Episcopal Church, with the simplicity and unostentatious service of the Methodists or the Quakers. Compare, again, the rigid spirit and doctrines of one system of faith, with the mild and tolerant spirit of another. Indeed we behold on all sides strange diversities, and to what shall we refer them, if they do not find their ground in the diversities of human organization and consequent character?

It has been observed by Mr. Combe, that "those individuals in whom Destructiveness predominates, have a natural tendency to dwell on the threatenings of the gospel, while those in whom Benevolence, Hope, and Veneration are large, and Destructivenese deficient, hold out almost

exclusively its promises." The effect is as we should anticipate; people possessing the same general organization, are pleased with the same kind of preaching. Those of great Destructiveness, are gratified with the terrors of the law, while men of an opposite organization will seek the good tidings of salvation, and find little pleasure in any ministery of which these do not constitute a prominent part. This is but an individual case, a diversity that affects but one or two faculties; yet the principle which it involves is of universal applicability.

It may be asked, if these doctrines be acknowledged true, of what utility can they be to society? What useful bearings can phrenology have on the subject of religion? I answer, that phrenology will help to more just and discriminating views of christianity, to a higher revercnce, and, I trust, a deeper love of a religion adapted to man in the highest stage of moral developement. It would also help to guide us in our duty in the great work of Evangelizing the world. The opinion has been commonly maintained, that the gospel, as designed to be a universal religion, must be adapted to all nations and conditions of men. But is this in accordance with fact? Are our American Indians capable of being christians? Can they be converted to more than a nominal christianity? I might mention other classes of people who seem organically unfitted for the reception and enjoyment of such a religion as ours. They must first be elevated to a higher intellectual and moral character. This seems to point us in our missionary labors, to the preliminary task of carrying civilization and science in advance of christianity. It should teach us also to discriminate amidst the various fields of missionary labors; for, phrenologically considered, some classes of the heathen world open cheering prospects to the missionary, while others forbid all reasonable expectation of tolerable success. The history of the missionary enterprise, seems to me to furnish the most complete confirmation of phrenological doctrines on this subject, and could its voice be heard and heeded, it would give force and efficiency to this great moral movement, and save those interested in its direction from the disappointments and reverses which have so frequently attended their efforts.

But there is one lesson more of great practical utility, which the doctrines of phrenology inculcate, on the subject of religion. Amidst the diversities of opinion existing among christians, there is also no little uncharitableness and censure. Each assumes his own creed to be true, and is prone to regard his neighbors who differ from him, as, in a manner, outlaws from society, and deserving of the severest condemnation. This is in form and spirit nothing but bigotry. Phrenology teaches us to be tolerant toward those who differ from us.

VOL. III.-29.

It may be that they are less

criminal than we suppose. Their errors may be more the result of an unhappy organization than of a perverse and wicked disposition. These remarks of course apply only to opinions honestly maintained.

It also teaches us that in the economy of God there may be, and no doubt is, a reason for the various forms of religion existing among men. They are in some measure the exponents of the faculties of the human mind in its various stages of intellectual and moral developement, and may be regarded as more or less adapted to its condition and wants. Among christians this is particularly the case. I do not fear for the fate of christianity, so long as it is maintained on individual grounds, so long as men study for themselves, and speak forth calmly and strongly the convictions of their own minds. The forms which christianity is made to put on, differ widely, it is true, from each other. But each, I doubt not, is adapted to its sphere of action. If we are led to look on any of them with contempt, might it not be well to ask ourselves what other form would those who adopt them be inclined, or even be able, to receive? But whatever may be the form, the spirit of religion is nothing else than the spirit of the age or of the people whose it is. And the spirit of every religion must be made to harmonize with the progress of mind amidst which it is living, and by which it cannot fail to be modified.

But I feel that I am not qualified to do my subject the slightest justice. We need, for pursuing it with profit, either a respectable number of skulls, or of accurate casts of the sects and nations whose religion we are to consider. Then, with the best authorities with respect to religious opinions and practices in our hands, we should be prepared, in some degree, for tracing what I doubt not would be found the generally striking harmony between cerebral developement and the actual religious faith of the people. We should be able to see what an influence organization really exerts over the dogmas of men, and more especially over the spirit of popular religions. The cases to which I have so unfatisfactorily appealed, are foreign and heathen religions, but the principles which I have endeavored to illustrate, embrace christianity as well as every other form of religious opinion. It does by no means follow, because all christendom professes christianity, and appeals for its doctrines to the Sacred Scriptures, that they all agree in their views of God, of his moral government, or his mode of salvation. Nay, it is obvious to us all that this is not the fact. You may take ten or a hundred men, equally learned and equally sincere, but gathered from different parts of christendom, and exhibiting, as they will, the national diversities, and when brought together they will be found to differ greatly in their respective views. They will perhaps use on many points nearly or quite the same

language, and yet the moment they attempt to explain themselves, the diversity of their sentiments will be manifest. It is the same blessed truth, the same glorious system, but it is contemplated by different minds through different cerebral organizations. One with good reflective faculties and great Firmness, will be apt to consider God as a sovereign who frames his plans and does all his pleasure; a widely different organization, with a deficient Firmness, whose own purposes are often changed, will be prone to look upon the Deity as affected by circumstances, and uncertain at the beginning what the end shall be. One with great Combativeness and Destructiveness, unchecked by Benevolence or Conscientiousness, will invest the Deity with something of his own character, and contemplate the future exhibitions of his wrath with feelings bordering on pleasure. Another with large Benevolence looks upon the Deity as but a transcript of himself, as one in whom good will is predominant, and whose kindness and love are shining out on every occasion. Grea: Wonder makes theological mysteries easy of accepta tion. Full Hope tends to make the future bright, while a deficiency of this organ inclines even the christian to a tinge of gloom if not of despondency.

In no one, perhaps, now living, is christianity seen in its own pure light, and felt in its true and full power. It is a remarkable fact, however, and one that speaks volumes in favor of christianity, that having its abode as it has in the most enlightened parts of the world, and in the midst of the unwearied activity of the human mind-an activity distinguished by a progress in every thing that strengthens, purifies or adorns our common nature, and after a lapse of near two thousand years of constant advancement and increasing elevation of mind and morals, the religion of the poor Nazarene is not outgrown-nay, is not yet comprehended. Old systems have passed away, and the world's philosophies of that age have become obsolete, and new ones have been introduced to fill their places. But christianity still stands in the greenness of its age, and we hardly feel that time, who wears out and obliterates all things else, has laid his finger upon this spiritual edifice, this temple of living truth. Nor will it grow old; man may continue to go onward and upward for centuries and centuries yet to come, and still christianity will be his religion, adapted to his nature, and more than all things else calculated to improve and exalt it. And we look forward to that distant period when humanity shall have arrived at its perfection; then, and not till then, will this religion be fully understood and comprehended; then, and not till then, will it fully penetrate and reform and control our whole being, and be to us what it is proclaimed, the power of God unto Salvation, which alone maketh free indeed.

ARTICLE II.

PHRENOLOGICAL DEVELOPEMENTS AND CHARACTER OF PETER ROBINSON, WHO WAS EXECUTED APRIL 16TH, AT NEW BRUNSWICK, N. J., FOR THE MURDER OF A. SUYDAM, ESQ.

The above cut is a correct representation of the head of Peter Kobinson, who murdered on the 3d of December last, A. Suydam, Esq., of New Brunswick, N. J. The cut is drawn from a cast taken in plaster of paris from the head of Robinson on the day previous to his execution. There cannot be, therefore, any inaccuracy or deviation in the cast, either as to size, proportions or developements, from the living head. And as the hair was in some places shaved off, and in others being very thin, we are able to make out very exact measurements, which are as follows:

Inches.

22.5

6.3