[ Hjttj ill n mffl j.m . I llunu NATIONAL LIBRARY OF MEDICINE Washington Founded 1836 U. S. Department of Health, Education, and Welfare Public Health Service EST LECTURES MENTAL SCIENCE ACCORDING to the DELIVERED BEFORE THE ANTHROPOLOOICAi SOCIETY OF THE WESTERN LIB- ERA!. INSTITUTE OF MARIETTA, OHIO, IN THE AUTUMN OF 1851. BY REV. G. S. WEAVER. ILLUSTRATED WITH ENGRAVINGS. • \ j j "ML NEW YORK: FOWLERS AND WELLS, PUBLISHERS, CLINTON HALL, 131 NASSAU STREET. Boston, 143 Wuliington-St.] 18 54. fLondon, No. 142 Strand Entered, according to Act of Congress, in the year 1852, by FOWLERS AND WELLS, J* the Clerk's Office of the District Court of the United States for the Southern District of New York. LECTURES ON MENTAL SCIENCE. PREFACE The publishers take great pleasure in presenting this work to the public. The intrinsic merit of the sub- ject to which it is devoted, and the fact that it was called for in a course of lectures to the students of the " Western Liberal Institute," evince the belief that an absolute demand for the work exists, and that it will be received with gladness and read with profit by the young men and women of our country. The following cor- respondence will explain the occasion, and the reception of the lectures. Marietta, O., Sept. 20,1851. Rev. G. S. Weaver : Bear Sir,—I am instructed by the Anthropological Society of the Western Liberal Institute, to invite you to deliver a course of lectures upon the subject of mental science, before the society, in the hall of the Institute: one lecture on each Friday evening dur- ing the present quarter. This will require a series of teu. A general view of the philosophy of mind, made plain and practica- ble, would suit the wishes of the society. Your maturer judg- ment, of course, will be our guide on this great subject. We hope nothing ordinary will prompt you to decline. Shall we be favored with an early reply ? Yours, etc., 0. Lewis Clark. Secretary. vrn: PREFACE. (Reply.) Marietta, Sept. 21,1851. To the Anthropological Society : Ladies and Gentlemen,—Through your secretary I have just received a note requesting me to deliver before you a series of lec- tures upon the Science of Mind. It is my favorite science; and so far as I can be of service in unfolding to you its immortal beau- ties, I shall do it with great pleasure. You know my present la- bors and duties. They will prevent me from doing justice either to you or the science. At best, I can give you but a hasty and lit- tle better than an extempore outline of the field you have invited me to occupy. Let us enter it together, and your vigilance will make up for my want of time in the preparation of the lectures. One thought, and we will enter upon our work. Your profit is the sole end in view. fours, etc., G. S. Weavlr Marietta (.Institute Hall), Nov. 29, 1851. Rev. G. S. Weaver : Dear Sir,—We have listened to your lectures, closed to-night, with pleasure and profit. As the best expression of our interest in them, and our estimate of their worth, we earnestly ask for a copy, or the privilege of copying them for publication. In our judgment, they would be a valuable acquisition to phrenological literature. We are desirous that what lias been to us so instruc- tive and beneficial, should be made accessible to all youth. We would not be injudicious or hasty, but we are anxious to see the lectures in print. A copy of them will be a precious memento tc us of those scenes of pleasure and profit which are now past. We wait anxiously for your reply. By order of the Society. We remain your affectionate servants, J. F H. Brown, President. 0 Lewis Clark, Secretary. PREFACE. IX Marietta, Nov. 30, 1851. Gentlemen,—Your note is before me, asking a copy of the lec- tures delivered during the autumn, before your society. It is due to every reader of a published work, as a matter of courtesy, that its author should prepare it with care, with patient study, and persevering toil. It should be methodically planned, its materials industriously gathered up, its subjects thoroughly investigated, and its work scientifically executed. These lectures have been thrown together at odd moments snatched from a multiplicity of arduous labors, and written at the electrical speed of the day. When essays are thrown into the printing-press at lightning ve- locity, who will be security for the reader while perusing them ? Besides, what guard will there be against critics? Critics, you will reply, are harmless creatures; like barking dogs, they sel- dom do injury. True enough. And then, who writes for critics ? Not the honest man, for he writes for truth. Not the good man, for he writes for the good of his readers. Not the brave man, for he writes in fearless determination of purpose. These lec- tures were written for the intellectual, moral, and social ben- efit of your society. If they have proved effectual to this end with you, they may with others. They have aimed at good. Their mark has been high. Their spirit is for progress. Their philosophy is the precept of the human soul's wisdom. Their morality is obedience to all divine law, written or unwriuen. Their religion is the spirit-utterings of devout and faithful love. They aim at and contemplate humanity's good—the union of the human with the divine. The desire for your benefit, which alone prompted me to deliver them, now prompts me to comply with your request. Take them—transcribe them carefully—tell your print- er and publisher to guard well against errors, and ask the world to read them in charity. Yours truly, G. S. Weaver. To J P. H. Brown, 0 Lrwis Clark In behalf of the Society. CONTENTS, LECTURE I. Physical Science Mainly Svadied—Man known the last and least—The true Mode not known—Man, the Ultimate of Creation—Mind studied in the Abstract—Phrenology, the Key to Mind—How Man rules Creation—Mate- rialism—Error of Metaphysicians—Power of Mind over Matter—Mind acting through Organism—Every Organ has a Specific Office—Osseous—Digestive —Circulating—Nervous—The Mind alone Enjoys and Suffers—Nervous Power and Sensibility—Large and Small Heads—Suspension of the Mind— Injuries of Brain—Ignorance of Phrenological Skeptics—Action of the Mind upon the Brain—Magnetically or Electrically—God's Mode of Influence on the Universe—Phrenology the Exponent of the Soul.................... 15 LECTUE II. Do different Parts of the Brain manifest different Faculties?—"The Brain a Unit," ridiculous—Several Faculties act at once—Insanity of single Faculties —Form of Brain indicates Character—Size of Brain as Strength of Mind— Texture a Measure of Power—Balance and Activity of Brain—Adams and Webster contrasted—The Skull shows the Form of the Brain—How the Brain expands the Skull—Structure of the Skull—Form of Head shows Form of Brain—The Outward Man the Voice of the Inward—Health of Mind as Health of Body—Natural Language of the Organs—Power of the Actor, Orator, and Poet—Description of tb« Brain—The Presence-Chamber of the Mind—Convolutions of the Brain—Exercise increases Size and Power—Har- mony and Balance of Mind............................................ 37 Ml CONTENTS. LECTURE III. remperameut as affecting the Quality and Power of Mind-The Physical the Measure of the Mental-Mind gives mold t" Matter—Difference between Man and Woman—Man stronger, Woman more intense—Refinement, a source of Mental Power—Woman subject to Extremes—Channing, Josephine, Na- poleon, Adams-J. C. Neal, Refinement and Power combined—Poets and Thinkers contrasted—Effects of equal Power and Activity—The real Men of Action—Balance, the Perfection of Humanity—True Philosophy of Marriage- Temperaments Illustrated—Bilious and Lymphatic Temperaments—Dullness of the Lymphatic—Fire of the Sanguine—Mentality of the Nervous—Every Man has a mixed Temperament—New Theory of Temperaments—The Body the Casket and Mirror of the Spirit.................................... 61 LECTURE IV. Appreciation of the Works of the Creator—Beauty of the Science of Phren- ology—The different Mental Groups—Position and Power of Organs—Offices of different Faculties—The Perfective and Moral Group—Man's Nature a Proof of God's Existence—The Domestic Faculties—The Selfish Faculties— Influence of one Faculty on another—Balance of Groups the Perfection of Character—Affectionate Group—The Desire of every Faculty a Love—Ama- tiveness : its Office—Man alone, Imperfect—Purifying Effects of Amativeness —Curses of abused Amativeness—Proofs of degraded Amativeness—Its Effects on Married and Single—Location of the Organ.................. 83 LECTURE V. Parental Love, its Office and Necessity—Reason, Conscience, and Benevolence no Substitute—Sacredness of the Mother's Love—Parental Love Unselfish__ Other Faculties acting with this—Anecdote of Parental Grief—Children, sources of Parental Happiness or Misery—Influence of Parental Love on Childhood—Abuses of Parental Love—Adhesiveness—Society founded on Adhesiveness—Civilization and Power the result of Fraternity__Fourier and the Quakers—Christianity a Fraternal Spirit—Friendship the Charm of Be- ing—Solitude—Home-sickness—Adhesiveness an Element of Success__Its Abuses—Inhabitiveness—" Sweet Home"—Charms of Home__Man a Local and Social Being—Evils of Scattering a Family—Every Family should have a Home.............................................................. 103 CONTENTS. xiii LECTURE VI. •Concentrativeness — Differences of Opinion among Phrenologists respecting its Function—Nature and Office of Concentrativeness—Its Influence on Men- tal Habit—The Teacher—Anecdote of a Lady—Selfish Sentiments—Self-Love not Evil—Its Uses—Approbativeness—Its Nature and Influence—It promotes Virtue—Lawless Ambition—Vanity—Its Natural Language—The Source of Gracefulness — Self-Esteem — Powor and Influence of Self-Esteem — The Haughty Lordling—Abuses of Self-Esteem—Cautiousness—The Sentinel of the Mind—A Meatal Balance-wheel—Bashfulness.................... 124 LECTURE VII. The Selfish Propensities—Vitativeness, or Love of Life—Misery Preferable to Non-existence—Anecdote—Combativeness—The Steam-Engine of the Mind— Its Uses in all Effort—Abuses—Its Natural Language—Destructivenees—His- tory of its Discovery—Its Legitimate Uses—Necessary to Moral Effort— Abuses : Hatred, Cruejty—Education—Interesting Case of a Boy—Secretive- ness—Its Nature and Uses—Indian Shrewdness—Alimentiveness—Function of Alimentiveness—Acquisitiveness—Its Stimulus to Action—Its Labors and Rewards—Mammon-Worship.........................................144 LECTURE VIII. The Perfective Group of Faculties—The Faculties of Civilization—The Manu facturing Talent—The Mechanical Organization—Tune, its Location—The Power of Music—The great Masters in Music—Music, the Language of the Soul—Ideality, Perfection, Imagination—Beauty, the Basis of its Inspiration- Ideality, the Poetical Faculty—The Foundation of correct Taste—Sublimity- Objects which inspire Sublimity—Its Influence on Poetry and Oratory—Imi- tation—Its Function and Location..................................... 163 LECTURE IX. The Intellectual Faculties—High Office of the Intellect—Individuality ; its Office —Form; its Office—Size ; its Office—Weight; its Uses—Color; its Office and Value—Order, a Law of Nature—The Importance of Order—Its Practical Use —Calculation, or Number—Idiots with Large Calculation—Locality, or ^rnse 1.°, xlv UU.Vl'UMTH. of Direction—The Exploring, Navigating Faculty—Science based on the Per- ceptives—Eventuality, the Mental Storehouse—The Historian of the Mind— Causality—The Question-asking Faculty—Comparison ; its Office and Utility —Mirthfulness—Language—Language, the Voice of the Mind—Cultivation of Language............................................................ 180 LECTURE X. The Moral Sentiments, the crowning Excellence of the Nature of Man—Nobil- ity of Moral Excellence—Phrenology Harmonizes with the Bible—Benevo- lence: its Location—Benevolence, God's Image in Man—Benevolence, the Soul's Good Samaritan—Melancthon, Oberlin, Howard—Josephine, Mrs. Fry —The Spirit of Forgiveness—Benevolence, the Prince of Peace—Veneration, the Central Element of the Soul—The Basis of Religion—Communion with God—Its Cultivation and Abuse—Spirituality—Credulity, Faith — Hope- Pleasures of Hope—Conscientiousness—Its Godlike Moral Power—Firmness —Beauties of Mental Science—Closing Appeal to study Phrenology .. .. 203 LECTURES ON MENTAL SCIENCE. LECTUEE I. Physical Science Mainly Studied—Man known the last and least—The true Mode not known—Man, the Ultimate of Creation—Mind studied in the Abstract—Phrenology, the Key to Mind—How Man rules Creation—Mate- rialism—Error of Metaphysicians—Power of Mind over Matter—Mind acting through Organism—Every Organ has a Specific Office—Osseous—Digestive —Circulating—Nervous—The Mind alone Enjoys and Suffers—Nervous Power and Sensibility—Large and Small Heads—Suspension of the Mind— Injuries of Brain—Ignorance of Phrenological Skeptics—Action of the Mind upon the Brain—Magnetically or Electrically—God's Mode of Influence on the Universe—Phrenology the Exponent of the Soul. No truth is clearer, than that " the proper study of man- kind is man." And yet how little is the "real science of man studied! It is the last and most neglected of all men- tal pursuits. The physical and mathematical sciences have from time immemorial occupied the attention of the men of genius and learning. The earth has been circumnavi- gated, again and again, its mountains scaled, its bowels opened, its forests explored, its deserts traversed, its jun- gles penetrated, its materials dissolved in the crucible, and separated by the blow-pipe, its agents and animals classi- fied ; the vault of heaven has been visited, its stars counted 16 PHYSICAL SCIENCE MAINLY STUDIED. and named, their velocities, magnitudes, densities, orbits, revolutions, junctions, and appositions, and all their grand and harmonious movements determined, to enrich and perfect the physical sciences, and to add wreaths of honor to the tireless genius of man. In the great field of intel- lectual labor, the busiest activity, and the most vigilant energy and perseverance have characterized the laborers. Names, proud names, have been enrolled on the enduring scroll of fame, and minds, rich, noble, powerful minds, have grown to giants, and have wielded the mightiest scepter of power over vast multitudes of human beings, by the labors bestowed upon the sciences; while, at the same time, man has been but slightly studied. A passing thought only has been bestowed upon him. The grandest, noblest subject of terrestrial observation, the lasting pride, the quickening power, the fadeless honor, the crowning glory of earth has been passed by, unstudied and unknown. The gray-haired man of science has always gone down to the grave, unconscious of what was within him, unknown to himself. The intricate machinery and nicely-adjusted sys- tems of his physical person, even, were hid from his view ; while the beautiful and majestic powers of his mental part were only contemplated with wonder and passed by as the " mystery of mysteries." Until very lately the field of mental science has been barred against investigators. The key that would unlock the golden treasure-house no man knew. Men have searched diligently for that key, that they might go in and labor diligently in that field where the fruitage of heaven MAN, THE ULTIMATE OF CREATION. 17 is growing on every bough. They have made a thousand conjectures about what was within. But to conjecture and speculation they have left it all, feeling better satisfied to examine what the eyes could see and the hands handle, than to press their inquiries in this quarter. Nor was this unnatural. "First is the natural," or physical, "after- ward the spiritual." It is expected that men will make themselves acquainted with what they see before they enter the realm of the in- visible. It is expected that the more gross will antecede the more refined; that the rudimental will precede the final; that the preparatory will open the way for the grad- uating school. It is expected that the child will be devel- oped before the man ; that the root will strike downward before the stalk shoots upward to expand its strength and beauty in the airs of heaven. Man is the ultimate of earth, the last and noblest pro- duction of creative skill connected with our planet, and, so far as we know, with our universe. In him is centered the congregated perfections of all below, and the rudimental beatitudes of all above. He is the last link of the physical and the first of the spiritual, and hence we behold in him the reality of all that is earthly, and the promise of all that is heavenly—the animal and the angel—the evil and the good. In his crimes and wickedness, he is the concentrated en- ergy and essence of all animalty. In his wisdom and be- nevolence, he is a being of godlike attractions and powers, mighty in will, glorious in love. In him, earth and heaven 18 MIND STUDIED IN THE ABSTRACT. meet; m him, matter and spirit unite. Spirit is active and powerful; matter is inert and impotent. Spirit rules ; matter is subject. Spirit acts; matter yields. Spirit is the potter; matter is the clay. Hence, in this mystenou union, spirit operates upon, moulds, forms, animates, and in a great measure gives character to matter. Hence, spirit in man is seen, known, studied and judged of, through matter. Spirit is the name given to free, untrammeled intelli- gence, to unfettered kindredness with God. Mind is the name given to spirit in matrimony with matter. Hence, mind is both kindred with God and brute, an inhabitant of earth, and a prospective emigrant to heaven. Being thus united in this inscrutable union, mind can be studied by mind only through the medium which makes it mind, through matter. This important truth has not been un- derstood in years past. Hence, men have attempted to study mind as an abstract, indefinable something, separate and distinct from matter. They have rather attempted to study spirit without any means of acquaintance with it, upon merely abstract principles, as though it were possi- ble to study spirit belonging to another sphere of being and action, another state of life and development, while belonging to this. These attempts, often exhibiting great strength of mind and loftiness of thought, gave good assur- ance that man was making diligent search for the lono-- desired key which should open to his admiring gaze and reflective genius the golden fields of mind waving with the ripened harvests of many centuries. That key was at PHRENOLOGY THE KEY TO MIND. 19 length found in the discovery of Phrenology, the funda- mental principle of which is based in the God-formed union of spirit with matter. Man had long studied mat- ter. He knew its principal laws and arrangements, and hence from his previous advancement was well prepared to study mind through matter, or to study matter brought into immediate subjection/or proximity to mind. That matter is in subjection to spirit, is the bottom principle of Phrenology. This ought not to be denied by any believer in spirit, by any believer in God. How moves God upon the countless myriads of material objects that throng the animated fields of His universe ? How placed He them in their positions, gave them their harmonious movements, keeps them in their perfect order, sweeps the broad realms with, the breath of His power, and glances through all the sparkling sunlight of His presence, if matter is not in abey- ance to spirit ? How is man lord of this lower creation ; how does he sweep away the primeval forests that spread their giant arms above his home, and place in their stead his fields of fruit and grain ; how ride seeurely on the bo- som of the surging ocean; draw up the golden treasures of earth and sea; make the rivers turn his million wheels, and snatch the lightnings from the clouds to become his pack-horse and mail-boy, if mind rules not the realm of matter 1 How account we for all we are and all we see; for the order, beauty, harmony, and magnificence of earth and sky, if above, below, beyond, in and through all mate- rial forms, there dwells and rules not the omnipresent en- ergy and intelligence of the Great Spirit % I repeat, then, 20 ERROR OF METAPHYSICIANS. the great truth, that spirit rules, forms, moulds matter. is the basilar principle of Phrenology. Permit me here a momeutary digression. It has been objected that Phrenology favors materialism, and hence joins hands with infidelity. So was Christ accused of joining hands with Beelzebub. But let me ask, how looks this objection in the light of the principle I have just stated % How spirit is joined with matter Phrenology professes not to say. That is knowledge, no doubt, ^hat belongs to spirit, and not to mind. From questions which cannot be answered ; from investigations, which must from their na- ture be fruitless, Phrenology turns willingly away, saying, " Let us labor and wait." It ventures not beyond the sphere of demonstrative reasoning. The great error with past metaphysicians, has been, in neglecting to acquaint themselves with the material con- nections of mind, and through these to seek an acquaintance with the principles of mentality. There can be no doubt that every exertion of the intellect, every flight of the im- agination, every burst of passion, every glow of love, everj feeling of sympathy, every emotion of joy or pleasure, calls into action some portion of the physical organism. A thousand daily phenomena gives us proof of this. A sud- den fright, an outburst of passion, a rapturous joy, a burst of grief, any strong emotion, will give such a shock to the whole frame as to send the blood in leaping currents through every part, and shake it like a trembling aspen from center to extremity. Sometimes such sudden and POWER OF MIND OVER MATTER. 21 strong exertions of mind have overpowered the physical frame, and caused it to dissolve in death. If such strong mental action produces such marked effect, then a feebler exertion of mind would produce a less effect upon the body. And so the conclusion follows, that every mental action produces a corresponding result upon the material organism with which it is connected. Why tires the body under mental exertion ? Why shakes the frame in fear ? Why blushes the face in shame ? Why beams the coun- tenance in joy 1 Why sparkles the eye in love1? Why swells the bosom in grief? Why sickens the stomach in despondency ? Why falters the tongue in embarrassment ? Why softens the voice in sympathy ? Why stretches the mouth in mirth ? Why rolls the tear in affliction ? Why beats the heart so wildly in any strong emotion ? Who that denies that the mind manifests itself through the ma- terial organism, will explain all this? Why bows the "head in sorrow ? Why snaps it in anger ? Why swings it in vanity ? Why rises it high in dignity ? Who will tell us that the mind manifests not its power and action through the body? But if the action of any portion or faculty of the mind affects the body, then the action of every portion of it does. And if a strong action of the mind makes an impression upon the physical substance with which it is mysteriously connected, then a weak one makes an impression also, only correspondingly weak. The conclusion, then, is irresistible, that the mind does manifest its states and changes through the material organ- ism with which it is united in a marriage of life. If, then, 22 MIND ACTINO THROUGH OKOANISM. we can know the condition of the physical organism at any time, we can determine therefrom the condition of the mind. Hence, to study the mind we must study the phys- ical organization, for this is the medium, and the only me- dium, of mental manifestation. Through this, and only through this, can we trace the workings of the mind. In no other way do we, or can we, get any knowledge of it. He who attempts to study mental science, neglecting to attend to the physical, will fail, must fail; because this ma- terial structure is the only thing that has a positive union with mind. This, and this alone, opens the passage that leads to the sanctuary of thought and feeling. Here lies the mysterious pathway to the court of the soul. Without attending to this, all is conjecture, speculation, theoretical abstraction, doubtful ratiocination. But here a question arises. Does the mind manifest it- self through every portion of the body alike ? or through some particular portion or member ? So far as we are able to learn, each member of the body has a particular office to fill, and when the duties of that office are attended to, its work is done. Thus, the eye sees ; the ear hears; the teeth masticate; the feet walk; the stomach digests ; the glands secrete ; the heart circulates : and so on to the end. They each have the duties of one office to perform, and only one. Can we suppose that they must all take on the extra and arduous duty of being the medium of mental manifestation ? This is an unreasonable supposition when we have no proof of it. The truth is, each organ of the body has its single and particular function, and this onlv EVERY ORGAN HAS A SPECIFIC OFFICE. 23 But the body has several great systems; may the mind not be manifested through one or all of these ? The osseous system is the framework of the body, and is composed of hard, mineral bones, so morticed, grooved, and bound together as to form the skeleton, to hold the different parts of the body in their places, and give it strength and locomotion. The function of this system i? plain; so it cannot be to manifest mind. The digestive economy, consisting of the stomach and bowels, and the glands of the chest and viscera, has its function most clearly defined. It is to digest and prepare nourishment for the body. The circulating system, consisting of the heart, lungs, arteries and veins, is to oxygenate, electrify, and warm the entire system. The muscular system is to bind, strengthen, and beautify the whole, and give it its power and ability for locomo- tion. All these systems have their distinct uses. Now comes another, the nervous system, the most intri- cate and delicate of all; but little known until lately ; run- ning through and ramifying every portion of the whole body ; endowed with the highest possible degree of delica- cy and sensitiveness. What is it for ? It is of such a na- ture that it can perform none of the offices of the others. It is securely guarded, placed in the deepest and most se- cure positions in the body. Its fibres or threads are com- posed of a soft, white, or grayish-white substance, exhibiting scarcely any thing like texture, and all connected in one million-threaded web, or tree, having its base in the brain, 24 MIND ALONE ENJOYS AND SUFFERS. which is the nucleus or grand center of the whole system. Touch but the least possible one of these nerves, though with the point of a cambric needle, and the whole system is thrown into convulsions with the quickness of thought. All sensation, feeling, pain, and motion, are confined to this system; but not the function of life; for sever a nerve, as the nerve that leads to a limb, and the limb will live on as ever, but destitute of all feeling. That all sensation, pain, and pleasure is effected through the medium of the nerves, is now a point settled beyond controversy. But what is sensation ? Is it a bodily, or a mental feeling 1 Does the body, of itself a congregate mass of clay, possess sensation ? Is it possible ? Whatever possesses sensation doubtless feels pleasure and pain. I know it is a common form of speech to speak of " bodily pains and pleasures." But can the body feel pain or pleasure ? Can clay suffer or enjoy ? The conclu- sion is unavoidable, if this subject is examined, that it can- not. If, then, no part of the body can suffer, or enjoy, or possess sensation, what does possess these susceptibilities ? The only answer is, the mind. The mind alone suffers, enjoys, knows, appreciates, takes cognizance of motion, size, form, color, and all those properties which are ad- dressed to the senses. But we have seen that the ner- vous system is the medium through which these effects are produced. The conclusion, then, seems pressing upon us, that the nervous system is the mental medium__the medium through which mind acts, the servant which it employs to communicate, with the outward world. It is 1HE BRAIN AND NERVOUS SYSTEM. 25 through the senses—seeing, hearing, tasting, smelling, and feeling—that we get our knowledge of the outward world. The effects which outward things produce upon the body we know are recognized by the nerves. But as the nerves are clay, material substance, and cannot of themselves No. 1.—Brain andNervks possess sensation, we must conclude tint they are em- ployed by that in which resides all power of feeling, 26 THE REAL USES OF THE BRAIN. thought, and action—by mind—for the purpose of con- nection with the outward world. The brain, we have stated, is the grand center of the nervous system. Every nerve of the body is connected with it. The brain, as it were, forms the great root or base of the whole system. The nerves of the head and face connect immediately with the brain. But the great majority of the nerves connect with the great spinal nerve, which forms a sort of trunk, growing out of the brain, and extending down the vertebrae of the back. From this, numerous branches of nerves lead off to every part of the body, ramifying it with a million thread-like divisions. Thus does the whole sy-tem join with and center in the brain. From this arrangement, it is evident that the brain is the most im- portant part of the nervous system. Here is the center, the power, the- life of all. What the heart is to the circu- lating system, the brain is to the nervous. But here comes the most important question in phys- iology. What is the real use of the brain ? There are many objectors to Phrenology. But they have never told us the use of the brain. Read the hundreds of physiolog- ical writers of the past, and you will nowhere find an office given to the brain equal to its manifest importance in the human system. It stands, as it were, the crown of the whole body, erected upon the highest point, guarded in a most wonderful manner, composing the great bulk of the nervous material, supplied with one fifth of the blood of the whole body, using one fifth of the nourishment taken into the body; showing that its labors are great, MAN'S SUPERIORITY OVER ANIMALS. 2T and its office a paramount one, in the highest degree sensi- tive, and from all these considerations, evidently in the highest degree useful. Now, who among all physiologists before Gall and Spurzheim—who among all opposed to, or unacquainted with, the science of Phrenology, has told us what office the brain performs equal to its size, position, and call for nourishment ? I unhesitatingly answer, no one. The brain has evidently been a great mystery to the physiological world. Phrenologists assert that it is the dwelling-place of mind, the grand throne-room of spirit, the great machine-shop of the soul, from which is sent out the thousand inventions, reports, sciences, speeches, dramas, poems, books, monuments of art and wisdom, which have marked the career of man, and wreathed his brow with imperishable honors. The proof of this is founded upon experiment and obse ation, upon facts which are daily staring us in the face. First of all is the fact, that man is lord of this lower creation. He rules with despotic sway over the countless tribes of huge animals that throng the forests and rove the plains of his terrestrial home. They are his superiors in strength, size, and ferocity. A single one could tear a thousand men into atoms in a trial of physical strength. And yet he is lord, proud and mighty in conscious strength and authority. He rules them by the power of his mind. They are his physical superiors in every thing but brain. In this particular he towers a world above them, as much as he does in his mental strength. Look at man. See the massive lobe of brain that rises above his eyes and 28 BRAIN THE ORGAN OF MIND. ^ars ; a dome of strength, an arch of grandeur. Compare this elevation with the upper-head of any animal. The contrast is as wonderful as is the contrast of mind between the two. The animal economy is carried on as perfectly in animals as in man. They are as healthy, as active, as strong, and exercise the various senses as actively as man. This proves that this vast lobe of brain is not necessary for any office, and is not called to perform any function in the animal or organic economy. The body will perform all its offices and functions just as well with a spoonful of brain, or with enough to form a nervous center, as with the great measure-full that man has to carry about. It is perfectly evident that this great quantity of brain is not for any use in the merely animal, or organic economy. Then what is it for ? Pray, who will tell us, if it is not for the uses of mind ? Prove to us that it has any other use in the human economy equal to its importance and position, and we, phrenologists, will give up our theory, and push our researches in the science of mind in some other direction. Come forward, objectors; come, all op- posers of Phrenology, and tell us why man is burdened with such a load of brain—why is piled up away on the top of his system this huge skull-full of clay, made so very nicely, that he must take the very best possible care Df it, or he will become a simpleton, or a fool, or a mad man, or lose his life, or some other awful thing ? Was this one of the curses of the "fall" with which man was loaded? Was this the wretched fi-eight tha^ the poor pilgrim had to carry about, which Bunyan has- so graphic- LARGE AND SMALL HEADS. 29 ally described? Suppose we clip it off. Try it, Mr. Objector; amputate it. You would not, of course, at all affect the mind by it. No, no. The brain has nothing to do with the mind, no more than the foot or the hands. Then take it off down close to the eyes, and see how much mind you have left. See how much your brainless man would be above an animal. There is a strong presumptive argument in this view of the subject in favor of the phrenological position, that the brain is the medium of mental manifestation. Another fact bearing upon this point is, that strong minds are generally connected with large and active brains. If there are exceptions to the truth of this remark, they are explained on the ground of intense activity. Look at the heads of our philosophers, states- men, men of gexius, men who have moved the world, to whom multitudes have listened with breathless attention, and whom nations have praised and half deified. They are large and high. They have enormous brains. And if this is the curse, then the best men are cursed most heavily; while all natural fools and very weak-minded persons, unless their idiocy is occasioned by disease, or accident, or unless they have a stupid, sleepy, almost lifeless system, possess little, cramped, lilliputian heads. Another fact, and a very stubborn one, is, that there is as great a diversity to the form of the human brain as there is to the human character, and a close correspondence between the two; so that no man of a low, flat top-head, ever possesses an elevated moral character; or of a nar- 80 SUSFLNSluN OF illND—-INJURIES OF BRAIN. row, low, cramped, short forehead, ever possesses a strong logical, philosophical intellect; or of a small, flat back- head, ever possesses strong and confiding social affections. Still another fact is strong upon this point. Diseases and injuries of the brain, pressure upon it, etc., will always derange, or entirely suspend, the mental operations. Take a healthy, sound man, remove a portion of the skull, then with your finger press upon the brain, and all consciousness will be suspended, all mental power, all feeling, so that you can cut his body in pieces, and he will not know it. Remove your finger, and instantly his mental con- sciousness, power, and sensation will return. These facts, with numerous others which phrenologists have observed, during long years of patient study and investigation in the dissecting-room, the insane asylum, the hospital, and the grand theater of the world, in the examination of millions of heads and a comparison of them with their known characters, have established in the minds of candid men the position, that the brain is the medium of mental manifestation. Those who have denied this position, have done it without examination. In every instance, as far as my knowledge extends, the denial has been made in ignorance. Let them go into the field, and prove their denial by actual demonstration, and then it will be of some value. Till then, it will be regarded by every phrenologist as the croaking "see-saw" of ignorance. How spirit, or mind, makes use of brain in manifesting its powers, Phrenology pretends not to say. This is a question which does not come legitimately within the ACTION OF MINI) ON THE BRAIN. 3l sphere of phrenological inquiry, and probably is a question which is not capable of a positive answer at present. The how of any thing is always the last to be reached. It may not be improper for me to venture a few sug- gestions, which have pressed themselves upon my own mind with much force, touching the question: How does mind act upon brain in its manifestations ? From numer- ous experiments and observations, it has been learned that the nervous system, or the nerves, are most perfect con- ductors of electricity, and that when the nerves of the body of a man or animal, just robbed of life, are touched with the charged wire of a gaWanic battery, or an electrical machine, it will immediately exhibit the most striking and often frightful symptoms of life, by leaping, twitching, writhing, and hideous contortions of countenance. From many similar experiments, it is made more than probable that the most important function of animal life is performed by electrical agency. Pressing these electrical observations still further, under the experiments of "animal magnet- ism," the conclusion seems more than probable, that the brain is a most perfect galvanic battery, generating per- petually, in a state of health, a constant flow of electric fluid, and connecting with every part of the system by means of the nerves. These nerves are mediums of com munieation, by electrical agency, between the brain and the outer world. Electricity is the most subtle, ethereal, all-pervading agent of which we have any knowledge, and is the best adapted to perform the offices of mind with the outward wDrld, of any known agent. Taking the facts, 32 ACTION OF MIND ON THE URAIN. that the brain is a galvanic battery, and is also the medium of mental communication, the conclusion is very plausible that the immediate agent in this communication is elec- tricity. Perhaps not in the form in which it acts to pro- duce the effects which we see connected with material substance; it may be in a more refined, ethereal form. But there is great reason to believe that electricity, in its nearest approximate to spirit, in its most refined and power- ful state, is the agent of mental communication. The mind makes use of this refined and almost spiritualized agent, generated by the brain, to convey its thoughts, states, moods, and feelings to the world. If this view is correct, then the brain is a most finished and complicated tele- graphic office, connected with all the outward senses and every part of the body by the nerves, which are really telegraphic wires, conveying intelligence from the brain outward, and from the outward senses inward to the brain. The mind is the telegraphic officer who gives and receives dispatches. Whenever any impression is made on any of the outward senses—the eye, ear, olfactory, gustatory, or nerves of feeling—whether it be pleasant or unpleasant, of heat or cold, of beauty or deformity, of pain or pleas- ure, a report of that impression is carried from the place where it is made, by the nerve which connects with it, and is read in an instant in the great central office, where the officer Is always in waiting, attending to the calls that come in from every part. The decisions of that officer, or his determinations, are carried back by another set of nerves, the moment he feels disposed to return them. THE NERVES THE SERVANTS OF THE MIND. 3'o There are two sets of nerves, one called the nerves of motion, the other the nerves of sensation. The nerves of sensation communicate from without to the mind within, and the nerves of motion Lrom the mind to the various parts of the body, commanding them to perform the dic- tates of the will. Thus: that book lies in my hand. The nerves from the hand, and also from the eye, report to the mind in an instant, "A book in hand." This report is carried in by the nerves of sensation. The mind replies immediately, " Open and read." It sends this report out on the nerves of motion, and immediately the hands move as directed, the eye turns toward the open pages, and commences the work of reading. The nerves of sensation carry back to the mind an account of tne letters, words, thoughts, etc., found on the page. When the first page is read, the nerves of sensation announce the fact. Imme- diately the mind replies, through the nerves of motion, "Turn over," and the hands perform at once the proper motions to turn the leaf over. In this manner, all outward sensations, all pleasure and pain, are felt by the mind; and all motions, actions of the body, limbs, members, etc., are directed by the mind. Thus the brain becomes the grand instrument in performing the varied and multiform actions of the living, acting man, while the subtle and myste- rious fluid, quick as thought, and ethereal almost as spirit, which the brain collects and holds, is made the immediate agent of mind, in performing its wonderful evolutions. It is in this way, no doubt, that mind operates upon matter, and rules and molds it to its will. It is very likely that 34 ELECTRICITY A UNIVERSAL AGENT. by the use of this same all-pervading, all-powerful, an J in- visible fluid, the mind, or spirit of God moves upon, molds, and controls the grand movements of His illimitable uni- verse. This is His waiting servant, standing by the thron day and night, which spreads out its resistless influence from the center to the circumference of creation. It is not impossible that God has a particular home in the heaven of heavens, where He dwells "in propria persona" the central, all-holy of holies, the throne-room and presence- hall of creation's august Monarch, which is the center of all electrical influence, into which is poured the momentary reports of all worlds and all creatures; while from it is issued, in ceaseless wisdom and love, the mandates of Almighty power, darting through the universe with the commissioned energy of God's omnific presence. It is not impossible that by this means God makes Himself om- nipotent and omnipresent. Who can say that this is not the agent by which God rules in the armies of heaven, and among the inhabitants of earth ? So far as we know any thing of His grand course of procedure, He uses means in the accomplishment of His ends. The mightiest, sub- tlest, most universal and powerful agent in our world known to man, is the mysterious and invisible one of which we are speaking. It is> doubtless, the secret spring of all motion, mutation, life, and death in the animal king- doms. The laws that govern our world, I doubt not gov- ern all worlds. What electricity is here, it is everywhere. May not, then, electricity be the universal agent by which mind rules over matter, whether the mind be finite PHRENOLOGY THE GUIDE TO SELF-EDUCATION. 3."l or infinite ? These speculations belong not legitimately to Phrenology. I have thrown them out while speaking of the uses of the brain, because to me they are highly charged with probability. Phrenology stands on positive ground. It asks nothing only what it can prove. It yields nothing only what is proved. Theories it gives, like chaff, to the wind. One fact it regards as worth a million of them. It- treads on facts at every step. It is the product of experi- ment. It is eminently the science of daylight. It has come out from under the hand of the dissector and the manipulator. It is a mental and moral science. It proposes first to teach a man himself—the most important knowledge within his reach, and the one in which most men are most unaccountably deficient. It would unfold the closely- drawn curtains of self. It would map out a chart of the soul. It would expose the motive springs of all actions, tell a man why and how he feels and acts. It would open the sweet-scented garden of the affections, and count and name each flower of love, and tell its peculiar fragrance. In a word, it would picture a man's soul on canvas, and hold it up for him to look at just as it is, with its beauties and deformities strangely congregated. It would then point out its faults, its weaknesses, its dangers, its darling propensities; then tell him how to improve it, how to curb its passions, and quicken its aspirations, how to re- fine its coarseness, and empower its energies, how to cor rect its judgment, enlighten its reason, purify its love, elevate its sentiments, beautify, adorn, and perfect its 3fi PHRENOLOGY THE EXPONENT OF THE SOUL. character. In a word, it would give him that knowledge by which he could harmonize himself, form a perfect mind within him—the most beautiful, grand, glorious, sublime thing in earth, that which angels admire in. rapture, and God Himself loves in infinite ardor. It would confer upon every man, every woman, the priceless boon of this knowledge. It would join and cement forever the links of golden friendship; consummate the nuptial bonds of congenial spirits, open to their enraptured eyes the pure, refined, and ecstatic pleasure of a love such as binds per- fected souls in a bliss that knows no end; and lay in them the deep and sure foundation for a higher, purer, nobler, truer race of men and women, with which to construct the sublimely noble fabric of a peaceful, harmonious, religious, enlightened, and happy society. With this for its object, Phrenology goes forth; and may the winds bid it speed, the waters bear it on, the lightnings write its message on the heavens above, and the hearts of men clap their hands " ' ibilant joy wherever it goes ! LECTUEE II. Do different Parts of the Brain manifest different Faculties ?—" The Brain a Unit," ridiculous—Several Faculties act at once—Insanity of single Facultiee —Form of Brain indicates Character—Size of Brain as Strength of Mind- Texture a Measure of Power—Balance and Activity of Brain—Adams and Webster contrasted—The Skull shows the Form of the Brain—How the Brain expands the Skull—Structure of the Skull—Form of Head shows Form of Brain—The Outward Man the Voice of the Inward—Health of Mind as Health of Body—Natural Language of the Organs—Power of the Actor, Orator, and Poet—Description of the Brain—The Presence-Chamber of the Mind—Convolutions of the Brain—Exercise increases Size and Power—Har- mony and Balance of Mind. We closed our first lecture with the consideration of the brain as the medium of mental communication. It may not be improper to introduce the present with the ques- tion : Does the whole brain act in every effort of each of the several faculties of the mind ? Does every mental act or emotion call into exercise the whole brain ? On this it is not irrelevant to assert, what the whole meta- physical world has long since, as by common consent, acknowledged as truth, that the mind is composed of several distinct faculties, as reason, imagination, affection, pride, anger, etc. Now, so far as we know any thing of the nervous sys- tem, it works upon the plan of an apportionment of labor. 4 38 " THE BRAIN A UNIT'* RIDICULOUS. To each part is given a particular labor. The nerves of the eye are for sight; those of the ear are for hearing; those of the nose for smelling, etc., each being set apart to a distinct work. Now, as the different faculties of the mind are very different in their natures, we should sup- pose that they would require different organs for their manifestations. As loving and reasoning are so widely different in their characters, it is but reasonable to sup- pose that they would manifest their powers through dif- ferent and widely separated organs. Reasoning from the analogies furnished us by every other portion of the sys- tem, we must conclude that the whole brain is not used in every minute act, but that a particular portion only is made requisite. Again, if the whole brain is used in each mental act, it must, it would seem, get dizzy sometimes in its multiform and rapid changes. Sometimes it rea- sons, sings, prays, persuades, fights, and loves, in about as short a space of time as it has taken me to read this sen- tence. And these may be followed by laughing, crying, deceiving, hoping, and fearing, in the next half minute. And these followed again by other states of mind in rapid succession. Now, if the whole brain is made to serve thus rapidly each one of these mental powers, and ex- hibit their different phases, burning with the hot flames of so many passions, in such quick succession, it has a task more laborious than that assigned to Hercules. How it could be the servant of so many stormy masters in so short a time is not easily conceived. Again, two or more mental faculties may be acting at SEVERAL FACULTIES ACT AT ONCE. 30 the same time. For instance, I may be carrying on this course of reasoning, and watching the nods of some of my . sleepy hearers, and be deeply mortified at their want of attention. One may be thoroughly angry with an enemy, and, at the same time, use his reasoning powers to lay plans to effect the destruction of that enemy. One may be deeply in love with an object of great interest, and at the same time employ his imaginative intellect to write' poems in praise of that object. You may be listening to me, and catch every thought of my discourse, while, at the same time, you may be in a state of despondency or of real joy, at the thoughts which you are entertaining of some beloved one in the distance. Or you may be, while I am proceeding, applying my thoughts to other subjects and other uses entirely foreign to this lecture. Indeed, if you will examine carefully your own mental states, you will find that they are more often double than single. How, then, can the whole brain, a distinct unity, be used to manifest two or more distinct mental states at the same time, or be made the servant of many separate mental powers at once ? See here—how do I coin my thoughts, and select the proper language with which to express them, if I use the whole brain, both for coining my thoughts and choosing my language; for I arrange my words while I am forming my thoughts ? These considerations are di- rectly at war with the idea that the whole brain is used in every mental process. Permit another thought upon this point. It is not un- frequent that cases of insanity occur, in which the mind 40 INSANITY OF SINGLE FACULTIES. remains sound except in a single faculty. Sometimes it is the religious, sometimes the affectionate, sometimes other portions of the mental constitution that is thus af fected. How can this be explained, if the whole brain be used in every mental act ? The phrenological conclusion is, that every mental power is manifested through a single cerebral organ, or a particular portion of the brain, which is devoted exclu- sively to this work, just as each nerve or member of the whole body performs a single office. In proof of this, be- sides the considerations I have mentioned, there are many others, which have forced themselves upon the attention ftf the practical phrenologist. In cases of diseases of the brain, it is found that dis- eases and injuries in a certain portion of the brain always affect a certain portion of the mind—derange a certain mental faculty. It is thus that partial insanity is explain- ed and reduced to philosophical principles. Again, the long-continued and powerful exertion of any mental faculty always brings on a cerebral derangement - in a particular portion of the brain, so that partial insan- ity is produced by this undue mental action. Observa- tions of this kind have shown that insanity belongs not to the mind, but to its medium of manifestation. Cure the medium, and the mind is always cured. Once more, it is found that when any particular mental faculty is strong, a cerebral development, correspondingly strong, always ac- companies it. On this one fact hang the most over whelming proofs of the truth of Phrenology. And as FORM OF BRAIN INDICATES CHARACTER. 41 the size and conformation of the brain may be known by the size and outward form of the head, the science may be tested by every one who has hands or eyes and a tol- erable degree of common sense. The sum is this: the form of the head is the outward evidence of the character of the mind, or the true index of the relation which the faculties of the mind sustain to each other with respect to strength. The form of the head or brain does not give the whole character of the mind; it only gives the relative power of the several mental faculties. The form of the head has nothing to do with the absolute power of mind; it only determines the relative power of the several faculties. Absolute power depends upon other things. Two individuals may pos- sess heads of exactly the same form, and one may be a simpleton arid the other a genius of the rarest power and grandeur, and yet not in the least disturb the truth, that the form of the brain is the evidence and measure of rel- ative power among the faculties. The relation of the several faculties in the simpleton's mind will be the same as the relation of the several faculties in the mind of the genius. Power depends upon other things. Form affects the balance of power, but does not give absolute power. The form of the brain is determined by the relative sizes of the several organs. The larger organ will always exhibit the stronger mental faculty. The comparative sizes of the several cerebral organs will determine the comparative strength of their respective mental faculties, 42 SIZE OF BRAIN AS STKLNUTH OF MIND. Out of this grows the doctrine, that " size of an organ is the measure of power, other things being equal." In the same brain the size of an organ is always the accurate standard of relative power; for the same conditions at- tend all the organs. But in different heads, size is not a true measure of power, for the other material circum- stances affecting power are not always, or scarcely ever, the same. These circumstances must always be attended to in estimating absolute power. The doctrine, that " size is the measure of power, other filings being equal," is most amply attested. Take any number of human heads, attended by the same general conditions of health, temperament, and cultivation, and the larger ones will always be the stronger, and the de- gree of difference in size "will tell the degree of difference in strength. Look at the great men of all ages and nations—the men who have moved the world as though an earthquake's power resided in their wills—and they will be seen to have large heads and massive brains. Take any one head, where you find one lobe or part of the brain much larger than any other, and you will find a corresponding strength in the mental faculty it exhibits. Take all animals, and it will be found that those which have the greatest amount of brain in proportion to their size, will manifest the greatest degree of mental acumen. The fox, the Newfoundland dog, the beaver, the monkey, and the elephant are among the best examples. Take the various races of dogs, examine the olfactory nerves of each TEXTURE A MEASURE OF POWER. 43 one, and those that have the keenest, strongest scenting power, will be found to possess olfactory nerves as much larger as their power is stronger than that of other dogs. The olfactory nerve of the bloodhound is remarkably large. The optic nerve in the eye of the eagle exhibits, in its great size, that bird's extraordinary power of sight. The same doctrine is found true in the cerebral, or nervous system, that obtains everywhere else in the animal econo- my, that the larger the organ the greater its power. It is so with the bones, muscles, glands, and every other part of the body. Why should it not be so with the brain ? It most evidently is. But the practical phrenologist, espe- cially the tyro in the science, must use great caution in his examinations and conclusions, or he will get greatly de- ceived by this doctrine. Power depends not upon size alone, but upon many other things in connection with it. He who judges of the physical strength of men by their size alone will often get greatly deceived. For it is not unfrequently that smaller men are stronger, and they are generally capable of performing more labor, from the fact that they are more finely, closely, firmly organized. The texture of their muscles and bones is much more re- fined, compact, and perfect. Their muscles are often, in comparison with those of the larger men, like threads of silk in comparison with strings of tow. So he who judges of the strength of an animal simply by its size, often gets deceived. It is not always the largest horse that has the most power in him. Very much depends upon his make, his physical perfection, the closeness, compactness, and 44 BALANCE AND ACTIVITY O TIRAIPi. refinement of the texture of his p\iv:>ical organ- But nevertheless, the general doctrine is true, that the larger the man or animal is, the greater is his strength—a fact, an important fact, it will be well to mention here. No. 3 —Daniel Websteh. As a general rule, it is not the strongest minds that will accomplish the most in the world. It is not the largest brain that will perform the most labor. It is not the largest men that will do the most work, nor the laro-. est horse that will perform the most service. It is a phi- losophical principle in mechanics, that what is gained in power is lost in velocity. So in metaphysics, it is gener- ally true that what is gained in .absolute strength of mind ADAMS AND WBiiSTER CONTRASTED. 45 is lost in activity. Daniel Webster has a mind eminent for power. It is a full-grown giant of magnificent propor- tions; but it seldom uses its power, in all' its majesty of strength, oftener than once a year. It is usually slow but grand in its movements. And it is only when the stimu- lus of a vast combination of the mightiest circumstances No. 4—John Quincy Adams. pour their flood of strife and fire around him, that his mind is fully awakened, and all his resistless energies are sum- 46 ADAMS AND WEBSTER CONTRASTED. moned to the field of labor. Then it is that he outstrips all competitors, and soars in lofty grandeur into the mid- heaven of intellectual pre-eminence, the peerless giant in the sublime arena of mental' strife, the just pride of America, and of the world. John Quincy Adams had a mind not originally marked with extraordinary power, but with excellent balance, and great activity. He could work almost at the top of his strength day after dayjmd year after year, and accom- plished more every year of his life than Webster ever did, or ever can. He is nearer the model man, an object of far greater admiration, a more beautiful and truly grand exhi- bition of humanity in its exaltation, than Webster will be, should he live ten lives such as his present. The name of Webster will be a tower of strength, but the name of Adams a dome of glory through all generations. These two great characters illustrate the position, that it * is not the mind of the most absolute strength that accom- plishes the most in the world. Activity of mind and. en- durance of mental effort are as important as strength. These depend upon condilions of the brain, and not upon size. These conditions of the brain must be studied with greater care than any other subjects relating to the science, for they give tone, aspect, character, position in the scale of excellence to the whole mind. That peculiar possession of a singular and brilliant power, which the world know9 under the name of genius, is more often given through some of these conditions tlnn it is through size of brain. Ge- niuses oftener possess brains of only ordinary, and some- THE SKULL SHOWS THE FORM OF THE BRAIN. 47 times inferior size. But in these instances the brain is of the very highest order of texture. It is made with the most exquisite finish ; refined and delicate as a model of perfec- tion, quick as lightning, impressible and sensitive to the last degree. The conditions may be known by outward signs, so that the character as well as the size of the brain may be deter- mined with a great degree of accuracy by the close ob- server in phrenological science. These conditions we shall endeavor to illustrate in the next lecture. At present there are other topics demand- ing our attention. Does the outward form of the head show the true form of the brain ? The negative of this question has been stoutly maintained by some claiming to understand phys- iological science. Why should not the head show the form of the brain ? The brain takes its conformation orig- inally from the character of the mind it is to serve. It is mind that gives it its form. It is mind that molds it. And the mind existed before the brain existed—existed at least in the parents. The brain serves the mind, so it takes on the form that mind gives it. Now, the skull or cranium serves the brain. Its office is that of protector. It has no other use. It conforms exactly to the brain. It grows around the brain after the brain has taken on its full and perfect form. It is formed by a deposition of particles on the outside of the brain, and is at first a soft, yielding substance, lying closely around the brain. It forms around the brain, something as th>; shell forms around the snail. 48 THE SKULL SHOWS THE FORM OF THE BRAIN. It begins to form at several places at the same time, at about the center of each of the bones of which it is com- posed, and extends in every direction till they meet and clasp in their embraces the whole brain, joining hands, and forming at their meeting-places the several sutures. Now, why should not the cranium show the form of the brain? Does not the skin which grows around the whole body show the form of the limbs ? Most surely. But the skin is not of the same thickness in all places. In the most exposed places it thickens up to protect all the better those places. But we know just where those places are, and are not deceived by them about the general form of the body. So the cranium in the most exposed parts of the head grows thicker to afford a better protection. But these places we know, and are not deceived about the general form of the brain. Across the forehead and the back, and along the sides, it is a little, and but a very little thicker than on the top, and lower down. As a general thing it varies but little in the same head, and is from an eighth to a quar- ter of an inch in thickness. Where it covers the largest and most active organs, it is always thinner than where it overlays smaller and less active organs. The continued activity of the stronger organs causes them to grow and press out against the cranium, and this occasions an ab- sorption, or displacing of the particles, which causes the cranium to diminish in thickness; while over the smaller and less active organs the cranium thickens by more full secretions, occasioned by the inactivity of the oro-ans. The experienced phrenologist will generally find but little dif HOW THE BkAIN EXPANDS THE SKULL. 49 ficulty in determining which are the active organs. The cranium will rise or swell over them, and the swell will be more or less intense, or abrupt, as the organ is more or less active. In cases where the organ is large, and has been subject to great intensity of action, the outward prom inence is distinct and sharp: In these cases the cranium is very thin, often not thicker than a case-knife. Take an empty skull and hold a candle in it, and it will actually shine through those parts which overlaid the most active organs of the brain that once occupied it. I once saw the skull of a most abandoned and wretched woman, who had three passions, to the gratification of which she gave her whole life. They were lust, anger, and music. The skull over the organs of Amativeness, Combative- ness, and Tune was scarcely thicker than a wafer. So that, really the brain varies in its form a little more than the outward skull, but the active organs and this varia- tion can always be very correctly determined. So can the thickness of the skull be very generally determined. It is thicker in people of a coarse, rough, bony make, and thinner in those of a more refined, delicate, nervous con- stitution. Place your hand on the head of an individual, pressing with considerable force, and then ask him to speak. If his skull is very thin, his voice will jar his head in a very perceptible manner. If his skull is thick, it will jar it much less. In this experiment the character of the voice must be noticed. If it be heavy, a greater vibration would be made on a skull of given thickness, than a light voice would make. 5 50 STRUCTURE OF THE SKULL. There are several protuberances on the skull, which must not be mistaken by the novice for organs. Th^re is one on the occipital bone, which is merely a bony process for the attachment of a muscle. It is called by physio! ogists the " spinous process;" by phrenologists the " occi- pital spine." It is situated just above and behind the upper vertebrae of the neck, above Amativeness and be- low Philoprogenitiveness. There is another called the " mastoid process," situated just behind the ear. The tyro may mistake it for Combativeness, though these pro- cesses are entirely different from the appearance of organs. The processes are sharp and angular; the organs are gentle swells, or obtusely rounded elevations. We would caution every student of Phrenology against looking for bumps or protuberances, as, in a well-balanced head these are not found. We calculate the size of organs by the dis- tance from the center of the brain, or from the head of the spinal column, to the surface of the head at the location of the organ to be estimated. All the organs may be large, and the head without any special prominences. If one or more organs be large and others small, then we find hills and hollows. The cranium is composed of two plates, the inner and the outer, separated by a spongy, porous, bony structure. At the sutures, or meeting places of the different bones of the skull, these plates are often more distantly sepa- rated. But this is usually distinguished by a sharp angular elevation extending along the line of the sutures. There is still another place where the outward form of the FORM OF HEAD SHOWS FORM OF BRAIN. 51 skull does not indicate the form of the brain. This is just above the roots of the nose, at the lower part of the forehead. The inner and outer plates of the skull are separated, leaving a space between, which is called the " frontal sinus." It sometimes extends sidewise under the arch of the eyebrows. It is not always easy to deter- mine the Size of the frontal sinus; but it is generally larger in persons of a coarse, bony make, and smaller in those of a more compact, refined organism. This sinus is generally small in the female head, nor does it ever appear in either sex, until about the twelfth year, so that it offers no impediment to the estimation of the organs of children. This includes all the bony protuberances which cause the outside of the cranium to vary in form from the shape of the brain. There are some parts of the skull covered so deeply with the integuments and muscles as to make it somewhat difficult to determine the shape of the head. About the temples there are thick and strong integuments, which serve to attach the lower jaw, which hide the true form of the head ; though with a little careful observation and experience the general contour of this part of the head may be learned with much accuracy. With these excep- tions, the outward form of the head is an index to the form of the brain, so that in reality the head is the index of the mind. Every man has a chart of his soul on his cranium. His mind is mapped on the outer surface, for the world to behold and read, not really his mind, but a picture of his mind. His real, living character is written there in the autographic lines of God's own hand, so distinctly, 52 THE OUTWARD MAN THE VOICE OF THE INWARD. indeed, that he who runs may read. His intellectual power and peculiarities, his moral tastes and characteristics, his so- cial feelings, are all accurately described in the hieroglyphic characters of bone and brain. We have but to read this living history of the man, to know who and what he is. Our fellows, then, are not concealed from our view. They are not shut up in prison, where we can never know any thing of them. Neither can they shut themselves up. The outward man always speaks of the inward. The physical man is molded and controlled by the spiritual. The physical is the servant of the spiritual. Hence not only the form, and shape, and texture, but the motions, gestures, looks, tones, step, bearing of the outward person speak of the man within. There is not an action or aspect. of the external man, not a smile or a frown, not a sigh or a laugh, not a light or a shade, not a song or an oath, not an ex- pression of the face, nor an action of a limb, that is not the result of a mental action, or state. The mind is the king, and the body is its prime minister. Its first servant is the nervous system. The rest of the body is the servant of this system. So that the whole body must be learned in order to learn the true index of the mind. The whole body is the index. The head and face are the most important parts in this mental research, but they are by no means all. Phrenology is really the study of the outward symbols of mind, the study of the mind's language, not the mind itself. From its language it is true we cannot well help drawing conclusions concerning the mind itself. But the proper study of Phrenology is the HEALTH OF MIND AS HEALTH OF BODT. 53 study of the mental language written in and on the out- ward man. As the body is the servant of the mind, it becomes necea- ary that it be sound, well formed, healthy, pure in its life and actions, else its service will be marred, distracted, un certain, and impure. Little dependence can be put upon a weakly and corrupted servant. His whole surface will be tinctured with the jaundice, or fever of his disease. So if the body is diseased, it will not, cannot serve the mind well. There is no moral lesson that Phrenology urges with more force and earnestness than that health—perfec- tion of body—is of the utmost importance to our mental well-being. It has no fellowship with that doctrine which would crucify the flesh, abuse and corrupt the physical house in which we dwell. That house is the palace of earth's noble lord, and should be garlanded with the roses of health, and robed in the blushing colors of beauty. It should be an object of our tenderest care and solicitude. We should no more transgress a law of health than we should cut the throat of our neighbor. As we value mind, as we prize moral magnanimity of soul, as we estimate the glorious affections which bind us in links of gold to God and man, so should we regard the health and perfection of the body. Soul and body are joined in holy wedlock. They are a united pair. If one suffers, the other must. If the body decays, the mind cannot exert its powers. If the body sickens, the mind cannot use its appropriate powers, its appropriate language. Every faculty of mind has its cut ward, visible language. On the skull is written the 54 NATURAL LANGUAGE OF THE ORGANS. strength and power of each organ, and consequently each faculty, and on the countenance and in the actions is writ- ten and spoken its natural, everyday language. Each or- gan has its own peculiar and appropriate language, differ- ent from all the rest. The organs of the mind's actions, may be compared to the great confederacy of nations. Each nation has a language, manners, customs, modes of action and expression peculiar to itself. So it is with each organ. The study of these several and varied languages constitutes one of the most pleasing and instructive depart- ments of phrenological science. It is in these graceful and natural languages that human nature is daily exhibited, that the mind's peculiar phases, attitudes, and states are shown; that all the strange freaks of feeling and fancy are portrayed, that passion writes its burning words, that lust uses its bandy tongue, that anger thunders its annihilating threats, that love whispers its silvery notes. No mental exercise is more truly delightful than reading the natural language of mind as it is written in the lives and actions of those around us. It is a knowledge of this lan- guage that enables us to read character, to study both our- selves and our fellows, to go in, as it were, into the sanctu- ary of their souls, and sit in meditation there when they know not what we are doing, to examine the actions and states of their minds, and make ourselves acquainted with them as they really are. It is in this language that is writ- ten the highest and grandest actions of mind, such as the philology of the tongue and pen can never express. We often have ardent aspirations, burning loves, over- POWER OF THE ACTOR, ORATOR, AND POET. 55 powering sorrows, uncontrollable joys, intense devotions, lofty thoughts, to which no human language can give ade- quate expression, so that the best, the loftiest, the grandest views of the human soul can never be painted on canvas, or spoken in words. It is left for the natural language of t the organs of which I am speaking, to utter in our presence, and portray to our eyes, those splendid flights and burning feelings of the mental man. It is the language, and the only language, in which the real, living poetry of the soul is written. Byron has told us well how we are often left to the use of this natural language to express our thoughts and feel- ings. Says he— "Could I embody and unbosom now That which is most within me, could I wreak My thoughts upon expression, and thus throw Soul, heart, mind, passion, feeling, strong or weak, All I hear, know, feel, and yet breathe into one word, And that word were lightning, I would speak." But as it was, he found himself unable to utter the burn- ing lava-tide of feeling to which his soul had risen. Could he have been seen then, the natural language would have spoken the sublime poetry of his mind, and poured out in one rich, full, flaming expression, the lightning thoughts that were wrapping in a blaze of glory the canopy of his soul. It is the free use of this natural language that gives the actor and the orator their power, that is the soul of elo- quence, the poetry of life, the spirit of all mutual influence and power. 56 DESCRIPTION OF THE BRAIN. This language it is the province of Phrenology to teach, so far as it can be taught. Yet only its plainest and com- monest forms are all that can be taught. It must be learned by observation, by the most critical attention to the natu- 4 ral modes of expressing feeling and thought. As we pass along we shall speak of the natural language of the several organs, as far as time will permit. It is proper that I should call your attention for a few moments to the brain. I propose not to detain you with a long dissertation upon the physiology of this important cen- ter of nervous power. A general outline is all I can think of giving. The brain is composed of a soft, yielding sub- stance, nearly destitute of any thing like fibers or texture. It is thoroughly supplied with blood-vessels, and uses about one fifth of the blood of the system. It is divided up and down into two lobes, or hemispheres; so that all the organs are formed in pairs, as the two ears, eyes, hands, feet, etc. It is divided horizontally into what is called the cerebrum and cerebellum. The cerebrum is the main body of the brain, and is above the cerebellum. The cerebellum is the base and back part of the brain, lying close down upon the neck. It is separated from the main brain by a thick, strong membrane. In some animals, particularly those that leap for their prey, it is separated by a thin partition of bone. The cerebellum is composed of material very, if not ex- actly, similar to that of the cerebrum, with which it unites at the common center, just above the top of the spinal col- umn. The various nerves, both of motion and sensation, from the whole b..dy, meet in this olace. Here is the THE PRESENCE-CHAMBER OF THE MIND. 57 common center of all the organs of the brain, and of all the nerves of the body. To this center go directly the optic, olfactory, auditory, and gustatory nerves. And here, exactly at this center, are the two halves of the brain and the nervous system, united by a strong band of nerves, 01 a large single nerve, which forms, as it were, the hymenial band between the two otherwise distinct persons. It makes them literally one. Were it not for this there would be two sets of feeling, sensation, motion, ideas, emotions. If we looked at an object, we should always see two. If we heard a sound, it would be double. But this great matri- monial nerve unites the two halves of the nervous system, and blends all their thoughts, feelings, emotions, and per- ceptions into one, so they think, and feel, and act as one per- son. The double ideas and perceptions that come in from the outward world are all formed into single ones by this nerve, placed here in the grand center of all nervous power. It has been suggested by some one, that this is the proper dwelling-place of mind, its " sanctum sanctorum," its per- petual presence-room, where it lives, acts, feels, and from which it issues its mandates, and sends out its thousand living voices to sound around the world. Of this we can not know, in the present state of knowledge, but the theory is a beautiful one, and highly charged with probability. The surface of the brain is marked with convolutions, resembling very irregular folds, which serve for its en- largement. By this means the outward surface is much more extended than it otherwise would be ; for every time the surface is folded in, it doubles just to the depth of the 58 CONVOLUTIONS OF THE BRAIN. fold the extent of surface. It is more than probable that the power of the brain depends upon the extent of its surface. We know that galvanic power is always in proportion to the extent of the plates employed. And if the brain is a galvanic battery, as was suggested in the first lecture, then the idea is not improbable, that its magnetic power de- pends upon the extent of its surface. These convolutions vary in depth in different brains. In some they are very shallow; in others they sink down deep into the substance pf the" brain; so that ofttimes the smaller of two brains possesses the greater amount of sur- face. Then if strength of brain depends upon extent of surface, the smaller brain would exhibit the more mind. We know" this is often the case. And the reason for this may perhaps be explained in this way. I am of the opin- ion that these convolutions are of immense importance in the cerebral economy, that their depth determines tht depth or strength of mind, that if we could actually mea- sure the surface of the brain we could measure the amount of mental power. The question then arises, Are there any outward signs, or indications, by which the depths of these convolutions may be determined ? This is a subject yet open for in- vestigation. But in the present state of enlightenment, it is rendered more than probable that the temperament will give us approximate, if not very accurate knowledge upon this subject. The more refined, delicate, compact, and nervous the physical constitution, the deeper the convolu- tions, the greater the extent of surface, and consequently EXERCISE INCREASES SIZE AND POWER. 59 the greater the mentality. It is probable that preco- cious children and youth, geniuses of rare and general powers, prodigies in intellect, have great depth of convolu- tion in their brains. To this point the inquiry of all Phre- nologists should be directed. Brains of known and re- markable power in life should be examined critically in death. A long and faithful comparison of known mental power should be instituted with the brains which exhibited it. The truth in this matter may eventually be reached, and when it is, there is little doubt but that phrenological science will be a mathematical rule. The lower order of animals have no convolutions of brain; but as we follow up the scale of animal intelligence they appear, at first indistinctly, and become deeper and more numerous as we rise to the dog, the horse, the ele- phant, and the ape family. The brains of the most intelli- gent of men, like Cuvier and Byron, have been found, on dissection, to contain convolutions double the depth of those of moderate mental capacity. To another fact most grand in its practical bearing, I will call your attention. It is this: the exercise of each, or any organ, causes it to expand, and become both more strong and active. Any portion of the brain that is rigid- ly and strongly put to labor will acquire an increase in size and strength by that labor. The general law holds good here which is applicable to the muscles, the nerves, the glands, or any other portion of the body. The black- smith's arm acquires its huge dimensions and giant strength by the repeated strokes which day after day, and year after 60 HARMONY AND BALANCE OF MIND. year it is called to give. The farmer's hand is made large and powerful from a similar cause. The nerve of one eye is increased in size and strength when the other is de- stroyed, in consequence of its increase of labor. The au ditory nerves and the nerves of touch become large and in- tensely active when the sight is lost, so that they are called upon to perform the labor of another sense. This general law applies with all its force and beauty to the brain. And it is by the force and utility of this law that the science can be made most eminently practical in bal- ancing, harmonizing, and perfecting our mental natures. If any portion of the brain is too small, it can be whipped into the traces, and put vigorously at work till it acquires both the strength and activity of the other portions. If any number of organs are too weak, they can thus be strengthened. By a critical self-examination, which every one should daily make, we can discover our weaker organs, and apply the only remedy. We can discover the notes of inharmony in the mental anthem which we are every day chanting, and key the instrument of our souls into tune. When harmony is attained, when a balance of mind is secured, when all the organs are of equal strength and activity, then with us the millenium has come, the day when the gates of joy and usefulness will be thrown wide open, for us to enter the kingdom of righteousness and peace. LECTURE III, remperameut as affecting the Quality and Power of Mind—The Physical the Measure of the Mental—Mind gives mold to Mat^r—Difference between Man and Woman—Man stronger, Woman more intense—Refinement, a source of Mental Power—Woman subject to Extremes—Channing, Josephine, Na- poleon, Adams—J. C. Neal, Refinement and Power combined—Poets and Thinkers contrasted—Effects of Equal Power and Activity—The real Men of Action—Balance, the Perfection of Humanity—True Philosophy of Marriage— Temperaments Illustrated—Bilious and Lymphatic Temperaments—Dullness of the Lymphatic—Fire of the Sanguine—Mentality of the Nervous—Every Man has a mixed Temperament—New Theory of Temperaments—The Body the Casket and Mirror of the Spirit. In the last lecture we spoke of size of brain as affecting absolute power of mind. We now come to the other conditions then referred to, which affect absolute power. These conditions are called " temperaments." The most casual observer of humanity has not failed to discover that men differ vastly in sensibility, refinement, exquisiteness of feeling, intensity of mental action, quick- ness of thought, vividness of perception, and in delicacy of sentiment and emotion. Some persons are coarse, and rough, and uncouth, in all their mental characteristics. Their thoughts are rough-hewn, ragged, jagged, uncomely resembling boulders of granite, fragments of rock, and are always expressed in language as coarse and unpolished as themselves. Their affections are of the same nature— 6 62 THE PHYSICAL THE MEASURE OF THE MENTAL. rocky, harsh, outlandish, and their expression of them equally so. Their moral sense bears the same marks of rude, ill-defined, and coarse ideas of duty, devotion, and holiness. Every thing they think and feel; every thing they do, and say, and love, bears the mark of this peculiar roughness. They always make us think of old chaos; of the earth before it had tumbled into form ; of a continent of mountains; of an ocean of billows; of a city of log- houses ; of a new settlement, where dry trees, and green stumps, and piles of logs cover half the land ; of a rudiment- al, or barbarous state of society, where every thing is blunt, and coarse, and rough-hewn. Others there are whose thoughts and feelings are elevated, pure, refined as a note of exquisite music, delicate as the strings of an seolian harp, intense and fine to the last degree. Their affections have the same marks of an exquisite refinement, and a strong and lofty intensity. Their ideas of beauty, their emotions of sympathy, their sense of duty, their perceptions of harmony, their joys and sufferings, are all characterized by intensity, delicacy, and refined sensibility. They remind us of wis- dom's embodiment; of love's ideal; of a perfected soul; of society harmonized; of the Christian kingdom estab- lished ; of the resurrection state. Between these two extremes there is every possible shade of character. Now, is there any thing in the physical man, that will give us a correct idea of the mental character in respect to its intensity and refinement, or that will measure the degree of pure mentality ? In the two extreme cases which MIND GIVES MOLD TO MATTER. 63 I have given, there is a vast difference not only in the kind, but in the degree of purely mental power. The one is as much superior in degree as it is in kind to the other. Is this difference written in, or on the outward man, sfr that we can read it ? Phrenology says it is. And if the doctrine upon which phrenological science rests be true, then its teachers have good ground for their assertion. That doctrine is, that mind or spirit rules and molds mat- ter. If so, then the constitution of the body will tell the con- stitution of the mind. The refinement and delicacy of the body will be the index of the refinement and delicacy of the mind ; for the simple reason that the body is what it is, by virtue of the mind which molded, and dwells in it. The body is coarse because the mind which made it so is coarse, and has always used it for rude, coarse purposes. Or, the body is refined because the mind which made it so is re fined, and b^ always used it for refined and delicate pur- poses. The body being subject to the mind, it must pos- sess its peculiar character as the body, as a gift from the mind, as an inheritance bearing the peculiar mark of its original proprietor. Take the coarsest, roughest man in your knowledge, and the most refined and exquisitely wrought woman in your circle of acquaintance, and com pare the two with respect to physical delicacy and refine- ment. Look at their hair. One is coarse and bristly ; the other is soft and fine as threads of gossamer. One is black as the hues of night, the other is golden as the radiant sun- set. Observe their skin. The fibers, or texture of one is as coarse and harsh as a web of crash ; those of the other f4 DIFFERENCE BETWEEN MAN AND WOMAN. as fine, smooth, and almost invisible as the threading of a piece of the glossiest silk. Witness their hands, feet limbs. Compare them not in size simply, but in the deli- cacy of their make, their form, their elegance, their fine- ness. How marked, how great the contrast! In every respect it is as visible and distinct as the variety of forms in the outward world. Now the difference in the outward persons, with respect to refinement and delicacy of consti- tution, is no greater, but just as great as the difference in their minds in this respect. The refined constitution will exhibit not only a more refined kind of mentality, but a greater amount, a greater intensity, a greater force of mind in proportion to the size of the brain. There is no doubt that the convolutions of such a brain are far deeper, and perhaps more of them, and the intensity of its actions far greater, and more powerful. Again, observe the difference between man and woman— between women in general and men in general. Woman is far more delicately wrought and exquisitely formed than man; and she exhibits a degree of mental power in pro- portion to the size of her brain, as much greater than man, as she is more refined than he. Hence it becomes neces- sary that man should be larger than woman that he should have the same amount of power. There is no doubt that power of mind is about equally balanced between man and woman. What he lacks in delicacy and refinement of brain, he makes up in size. And what she lacks in size of brain, she makes up in intensity of temperament- so the difference between them is not in power ->ut in kind MAN STRONGER, WOMAN MORE INTENSE. 65 of mentality. Her system being more compact and re- fined than his, she is capable of more intensity of action, and possesses greater powers of endurance, in proportion to her strength. Hence he needed greater strength in or- der that he might be capable of doing and enduring as much as woman. The more compact, refined, and well-formed a human system is, the more it can do and endure, the longer it will live, the more it will accomplish, and th^e more healthy will be the products of its mental activities. This explains the reason why frail, delicate woman will often perform such wonderful labors, live under such enor- mous burdens, and endure such intensity and length of mental and physical sufferings. And this, too, shows the effect of physical refinement and perfection in affecting mental power. The physical difference between man and woman illustrates, too, this same principle. If man is larger, woman is finer. If man is stronger, woman is more intense. So that the great doctrine of the power and in- fluence of temperament may be learned by a contrast of man with woman, physically and mentally. The question has long been agitated, respecting the men- tal difference between man and woman. It has been con tended that she is the weaker in intellect, because she is smaller and weaker in physical strength. But this argu- ment will not be admitted by Phrenology. Forthat shows that real power depends not altogether upon size, but upon other conditions. If these other conditions which confer mental power are found in woman,, then the argument against her is not good. The whole female conformation 66 REFINEMENT, A SOURCE OF MENTAL POWER. shows that these conditions are amply made up in Inr con- stitution ; so that her mental power stands side by side with man's. But here a question may arise, is the power conferred by refinement of constitution, which is woman s great source of power, the same in kind with that conferred by size, which is man's peculiar source of power ? Is there any difference between the two ? It is my opinion that there is. The power conferred by refinement of constitu- tion is altogether a higher order of power. It is nearer purely spiritual power. It is by this that the highest or- der of intellects are formed. It is this that makes poets, artists, geniuses. It is this power that lights the flames of the purest and most intense intellectuality. It is this that gives that kind of intuitive intellect which sees with a spir- itual eye, which comprehends without apparent reasoning, which darts through a whole subject with lightning rapidi- ty, and which, seer-like, beholds the shadows of coming events cast before. It is minds formed by this power that have delighted and charmed the world. They have writ- ten its deepest, loftiest poetry; they have made its sweet- est, intensest music; they have poured forth its most re- fined and touching eloquence; they have painted its liveli- est colors and chiseled its most perfect forms ; they have breathed its holiest prayers; they have cherished its lofti- est virtues; they have lived the most intense and glorious lives. Such minds dwell close upon the borders of spirit- uality. The life they live is half divine. They are human angels. A glory from above encompasses them. Their thoughts are electric spirit-flashes. Their loves are flow- WOMAN SUBJECT TO EXTREMES. 67 ers of ethereal passion. Their devotions are reverent po- ems of praise and love of the Divine Spirit. Their emo- tions are music-strains of the most refined joy and grief. Of this kind of power woman shares more largely than man. Hence, hers is a more intense and glorious life than his. Hers is a more refined and elevated character. She is better and wickeder than man. She is nobler and mean- er than he. She is higher and lower; purer and baser; sweeter and bitterer; gentler and fiercer ; lovelier and more hateful than he. That very power which will make her almost an angel when properly used, will make her al- most a devil when abused. But that power she more fre- quently uses for good than evil. Enlightened woman turns it almost wholly to the heavenly side of her charac- ter ; and hence is elevated close upon the precincts of an- gelic life. The degree of this power in woman over man is shown in the superior elegance, refinement, symmetry, and beauty of her physical system. Then the sum is this. Man has more of one kind of power; woman has more of another. Both kinds are equally useful and necessary in the life which we now live. He who has too much of one kind of power, is too much of an animal to elevate either his own or his fellow's character. He who has too much of the other, is too much of an angel to understand and know how to relieve the most pressing wants of the mass of humanity. These two kinds of powers are, strictly and philosophically speaking, the masculine and feminine powers of mentality. Man has more of the masculine; woman has more of the feminine. That character is most 08 CHANNINO, JOSEPHINE. NAl'OLL'ON, ADAMS. perfect in which these two powers are equally balanced, whether it be in man or woman. It may not be improper to mention some notable characters in which these powers seem to be well united. Dr. Channing presents himself to my mind as having had the most perfect balance of any man of general eminence in my knowledge. I conceive that the two powers of which I have been speaking, were very nearly equally balanced in his character. Hence he exhibited not more of tne man than the woman, in the character of his mind, and the nature of his feelings. He was powerful and tender, lofty and pathetic, severe and sweet, grand and intense. He was at once the noblest and purest, the sublimest and loveliest, the greatest and best, of American men. His name and his character are a living glory to the world. Ages hence, he will stand in the firmament of enduring excellence, an object of wonder and beauty for the admiration of the great and good. The Empress Josephine, the first wife of Napoleon, is the best example among women to which my mind now re- verts. She was by nature a great and good woman, a paragon of spiritual excellence and beauty. She possessed about an equal share of each kind of power, and hence lived both a powerful and intense life. Napoleon possessed more of the power given by size, more of the masculine, though the balance was not greatly in favor of this. He had a strong development of both kinds, hence he was one of the most intense as well as most powerful of men John Q. Adams had a little more of the masculine, or the power given by size, though in him the balance was but J. O. NEAX, REFINEMENT AND POWER COMBINED. 09 little disturbed. Joseph C. Neal, the author of the "Char- coal Sketches," had as perfect a balance of power as we No. 5—Joseph C. Nkal.—Mental Temperament. often find. In the characteristics of his spirit he was about as much of a woman as man. He had the intensity of woman and the power of man united. Perhaps there never was a man who, simply by the power of the pen, at- 3737 70 POETS AND THINKERS CONTRASTED. tained such a wide-spread popularity, both among men and women, in so short a time, as did he. The poets Cowper and Whittier are of this equal combi- nation. Mrs. Hemans and Mrs. Mayo had a little more of the feminine than the masculine kind of power. Web- ster, Corwin, Benton, Cass, have a strong predominance of the kind of power given by size. If you will examine the physical structure of persons in whom these two kinds of power are equally balanced, you will find that they are re- fined, compact, firm, and capable of great endurance. They can endure more intense labor, both physical and mental, more suffering, more excitement, more exertion of body and mind, than any others. They are both strong and active, quick and powerful, in body and mind. They are wiery, tough, hardy, and supple. They are not so pow- erful in physical strength as some others, but what they lack in strsngth they more than make up in activity and power of endurance. They seem to work easily, with little fatigue, or effort, both bodily and mentally. They go like a perfect machine, without fatigue or friction, jar or dis- cord. Hence there is no waste of strength, of energy, or time. They make the most of every thing, live the easiest and fullest lives, perfect most their natures, accom- plish most in the time allotted them for this sphere of ex- istence, and generally live to the greatest age. They are generally moderate in size, passing to neither extreme of high or low, of large or small; of moderately fair com- plexions, neither very florid nor very pale, very iio-ht nor very dark ; of limbs, muscles, and form, full, well rounded EFFECTS OF EQUAL POWER AND ACTIVITY. 71 yet not extremely so ; full chests, erect in stature ; of heads proportioned to the size of their bodies, and general sym metry of person. They are generally healthy, and equally capable of mental or physical labor. They can resist ex tremes of heat and cold, live in any climate, perform any kind of labor, live under any bearable circumstances, maka every thing tell in their favor that can possibly be wrenched into their service, can dig success out of rocks, misfortunes, Opposition, trouble, and make almost every thing count in their favor. They are generally up with the times, ready for bargains, opportunities, chances, openings, or whatever will be available. They can suffer and work on, rejoice, and forget not the object of their pursuits, be excited and not thrown off their balance, be frightened or shocked and not lose their presence of mind, be greatly tempted and still resist, be opposed and not overcome, beaten and not conquered, coaxed and not seduced. In a word, the bal- ance-wheel of their minds and bodies seems never to vary very much from its regular and proper motions. Such persons are the most reliable, safe, useful, sure, of any that can be found. And these general qualities, running as they do through all the yarious departments of human thought, feeling, and action, are given chiefly by the temperament, by a proper or equal union of the two kinds of power con- ferred by size and texture, or the two which I denominate the masculine and feminine powers of humanity. I give them these names because one is generally found predor" - inant in man and the other in woman. And it is the pre- dominance of each that gives to both man and woman the r> THE REAL MEN OF ACTION. peculiar characteristics for which they are each remarkable. Man is superior in the power given by size ; hence he is man, or possesses the nature that we ascribe to the mascu- line. He is larger and stronger in a certain kind of strength. Woman possesses more of the power given by texture; hence she is woman, or possesses the nature that we ascribe, or have found to belong to the feminine. But it must be remembered, that every man and every woman, possesses both these powers to a greater or less extent. We are to study the masculine nature, or the evidences by which its presence is tested in every in- dividual, whether male or female; to study the femi- nine nature, or the signs of its presence, and then de- termine the relations they bear to each other, before we can determine the peculiar nature of any person's mind. It is the perfect balance of these two that constitutes the perfection of temperament; and it is the perfect balance of all the mental faculties, or cerebral organs, united with a balance of temperament, that constitutes the perfection of humanity. It may be objected by some, that these views are too theoretical to be of practical value. But instead of being purely theoretical, they are founded upon the peculiarities which are known to exist and be visible in the two phases of humanity, as exhibited in man and woman. They are founded upon the universally admitted physical and men- tal natures of man and woman; recognize and account for the acknowledged difference between the two sexes • ex- plain many of the peculiar likes and dislikes, or attractions BALANCE, THE PERFECTION OF HUMANITY. 73 and repulsions, which are everywhere exhibited so strong- ly, as long since to have passed into common sayings. There is a natural tendency in all things to an equilibrium. This law holds as good in mental as physical philosophy. Toward this equal balance, of which I have been speak- ing, all minds are tending. The attraction which operates most strongly upon them is always toward perfection, or from a direction opposite to their imperfections. This is strikingly exhibited in the likes and dislikes of men and women for each other. A very tall man likes a short wo- man, a very tall woman prefers an opposite kind of a man. A very corpulent man or woman admires for a companion an opposite physical conformation. The same general law is true in all cases of extreme temperament. There is al- ways an attraction from an opposite direction from the direction in which perfection is €o be found. Perfection lies in a balance of the two powers which give a perfectly molded form. It seems that mind has an instinctive idea of this fact, and hence is always attracted toward this center. Now, it is very easy, or, to say the least, not an insurmountable task, to determine, from what we can learn of the peculiarities of the two sexes, what are the mascu- line and what the feminine peculiarities, and what consti- tutes a union of the two. If we can readily learn these, then the theory is perfectly practicable—we can apply it in every instance ; and it will be found upon a little care- ful examination, that in no other way can temperament be examined so successfully, and applied to actual observa- tion so accurately. We can learn so readily what is mas 7 74 TRUE PHILOSOPHY OF MARRIAGE. culine and what is feminine, and what is the medium be- tween the two, that we can judge with great accuracy the peculiar mental characteristics that are conferred by any human temperament. If I have said enough to give you my idea of the two kinds of power, and the way in which they affect tern- perament, I will call your attention to the divisions of tem- perament made by the most eminent phrenologists. They arc'four; and are named from the four great systems in No. 6—Bilious. No. 7—Lymphatic. the corporeal economy ; viz., the osseous, or bony ; the cir- culatory, or sanguineous ; the digestive, or nutritious ; and the nervous systems. In all human forms these four sys- tems are combined, sometimes in equal or perfect propor- tions, and sometimes in very unequal or imperfect propor- tions. They each perform a particular office, and exert a TEMPERAMENTS ILLUSTRATED. 75 peculiar influence. The first is called the " bilious temper- ament" and is named from the osseous system. This is the skeleton, or frame-work of the body. Much of the strength and durability of the body depends upon the ex- cellence of this system. It is this which sustains the weight of the body and bears its numerous burdens. When this temperament is properly developed, it gives a full, fair-sized, well-formed, and well-proportioned frame. The No. 9—Nervous. bones are neither tor largo nor small, nor the joints too clumsy, nor the frame too heavy, nor light. When it is strongly developed, so as to give its peculiar marks, it gives a dark, heavy, lowering aspect to the countenance, by its large, arched eyebrows; large nose ; high and prom- inent cheek-bones ; coarse, black hair; large, black eyes; _ No. &—Sanguinis. 76 BILIOUS AND LYMPHATIC TEMPERAMENTS. rough, bony forehead; and heavy chin. The bones are large and angular ; the joints large and rough ; the whole frame-work strong and coarse. The complexion is dark, and the skin exhibits a somewhat coarse organization. It gives slow, heavy, awkward motions to the body, and confers strength and powers of endurance. It is slow to move, slow to work, and slow to get tired. It is always oest on a long race, and in the afternoon. It is the all-day temperament. It is powerful but slow. It gives to the mental actions the same peculiarities that it does to the bodily—coarseness, awkwardness, slowness, and power. It is often found in some of the greatest and most power- ful of men, united with good sanguine and nervous tem- peraments. Daniel Webster and Thomas Corwin are per- haps its two best living examples. Men of this tempera- ment are seldom found in the higher ranks of literature, art, or science. They are formed for power, but not for those nice, fine, keen perceptions which are necessary for the highest walks of life. If they are men of power, they are generally found in the field of political or military strife. Men of this temperament can bear burdens, losses misfortunes, opposition, well; because they do not feel so V acutely and sensitively as those of a different organization. Still when any thing does affect them, it affects them strongly, and they have not that elasticity of spirit which others often have, to throw off a load of oppression or de spondency. They fail in buoyancy and elasticity of mind. They are permanent, firm, and enduring in power and feeling. DULLNESS OF THE LYMPHATIC. 77 The second is the " lymphatic temperament" named from the digestive or nutritious system. Every one knows that digesting is the enemy of thinking and feeling, that the mental processes are in a great measure paralyzed by the digestive processes. Hence the lymphatic temperament cannot be considered a mental temperament; it is rather a physical one; and when it predominates we can seldom look for great mentality. Its outward signs are fullness and rotundity of form and limbs, wide, thick, leaden, in- expressive features; thick lips; round, blunt chin; light complexion, thin, soft, straight, rayless hair; light gray eyes; soft muscles; coarse, soft skin; with a relaxed, unstrung, loose appearance to the whole system. It is the office of this temperament to supply the waste occasioned by the mental. Hence, instead of working, it proposes resting ; instead of thinking, it prefers sleeping; instead of excitement, it loves calmness. Instead of any thing se- vere, Intense, or active, it chooses a lazy, lubberly laugh. It-is the slip-shod-and-go-easy temperament, the eating and sleeping temperament, the feeding and fattening tempera- ment. It is dangerous to predict intensity, activity, mentality, spirituality, when we find this temperament strongly preponderant. It makes good-natured, easy, quiet, harmless people. Yet there are sometimes strong minds connected with this temperament, but they never hurt themselves with work. They go to bed early, sleep soundly, and rise reluctantly to a late breakfast, which to such good feeders is the strongest temptation to seduce them from their slumbers. Their mental percep- 78 FIRE OF THE SANGUINE. tions are generally dull and cloudy, and their actions all sluggish. The third temperament is the "sanguine" named from the blood. And as the blood is the furnace of the body, and carries the fire and flame by which the whole is warmed, it is but natural to suppose that this is the warm- ing temperament. We read about " hot bloods." They are the people in whom this temperament predominates. It is the burning, flaming, flashing temperament. Hence it hangs out its signs of fire in its red, blazing hair and countenance, its florid or sandy skin. It has blue eyes; round, full features; pliable, yielding muscles; full, ample chest; generally, a thick, stout build; sometimes chestnut hair. It gives activity, quickness, suppleness, to all the motions of body and mind; great elasticity and buoyancy of spirit; readiness, and even fondness for change; sudden- ness and intensity to the feelings; impulsiveness and hasti- ness of character; great warmth of both anger and love. It works fast and tires soon; runs its short race and gives over. It is fond of change; light, easy, active labor; fond of avocations that require but little hard labor, and much of out-of-door jollity. It loves excitement, noise, bluster, fun, frolic, high times, great days, mass meetings, camp meetings, big crowds, whether for religious, political, or social purposes. It is always predominant in those active, stirring, noisy characters that are found in every commu- nity. It loves with a wild intensity, but gets over it soon, when deprived of the stimulus afforded by the presence of its object. It feels grief and sorrow most bitterly, but MENTALITY OF THE NERVOUS. 79 soon becomes calm and forgets it all. It confers the most perfect elasticity to the mind, and the sprightliest buoy- ancy to the spirits. It makes warm friends and fiery ene- mies, and they may be both friends and enemies in the same day, and be perfectly sincere. It has a ready tongue ; is quick and sharp of speech: is full of eloquent flights and passionate appeals; is ardent, pathetic, and tender, to the last degree: can cry and laugh, swear and pray, in as short a time as it would take some people to think once. The fourth temperament is the " nervous," and is just what its name indicates. It is given by the nervous system, and is emphatically the mental temperament. It is this, and this alone, that gives mind. The others affect the manifestations of mind only as they modify the ac- tions of this. As the nervous system is connected with, and related to the other systems of the body in the most intimate manner, it must be affected more or less by them. But it should be remembered that they affect mind only as they modify the actions of this temperament. The nervous system is the mental medi- um. When this system is strongly predominant it gives the countenance a strong expression of intellectuality, a deep, clear, serene thoughtfulness, a brilliant dawning of mentality. It generally is shown in' light, fragile, active forms; narrow, flat chests ; tall stature ; large head in pro- portion to the body, the upper part of the head being the larger; light complexions ; thin, fine, glossy hair, usuaily quite light in color; blue, or hazel eyes; thin lips; sharp nose; narow chin, or a sharpening of the lower part of 80 EVERY MAN HAS A MIXED TEMPERAMENT, the face; a clear, transpai tfit skin; small neck; small, yielding, flexible muscles; often a stooping posture; and a general lightness and gracefulness of motion. It gives, clearness, precision, and activity, to all the mental percep- tions ; seeks mental pursuits, rather than physical; thinks, loves, aspires, with great ardency and devotion. Its joys, pleasures, griefs, sorrows, all its feelings are indescribably intense. It enters heart and soul into all it does; is perma- nent in its mental states, always the same ardent, devoted, intense intellectuality. It is the poetic temperament, and fills the mind with the flames of poetic fire. It sees and feels every thing under a poetic aspect and character. Its feelings are all ardent passions, and they burn within it like deep, subterraneous fires; yet they are generally of an elevated character. It is the temperament which makes angels on earth; which gives us an idea of angelic feelings, aspirations, and affections. The states of mentality to which it will elevate its possessor are altogether indescri- bable. It is the temperament which makes geniuses, pre- cocious children, people of purely intellectual habits and tastes. In one word, it is the mental temperament. It may be observed that these temperaments are always all found in every individual. No one can exist without them. They are the outward manifestations of the strength of the internal systems. Their combinations are as varied in different persons as their forms and features. It is not often that two can be found just alike. The character is greatly affected by the combination; so that the utmost care should h* taken in obtaining a correct understanding WEW THEORY OF TEMPERAMENTS. 81 of the temperaments. These temperaments have been called by some phrenologists the " Motive," " Vital," and " Mental," temperaments; the " motive" corresponding to the bilious, giving strength and energy of character—strong motive power ; the " vital" corresponding to the sanguine and lymphatic, giving active life, energies, and the warmth and glow of a superabundance of the life principle; the li mental" corresponding to the nervous, giving pure men- tality. This classification is much preferable to the other for practical purposes ; yet I regard the other as much more purely scientific, and more readily comprehended by the tyro in the science. Yet I regard the view which I gave at first, of the two kinds of power, one given by size and the other by refine- ment, or the masculine and feminine principles of human- ity, as more practical than either of the others, and thor- oughly scientific. It will lead us to new modes of investi- gation, open to us new views of our common nature, and explain many of the daily phenomena of mental character, which otherwise are but darkly understood. Still we should familiarize ourselves with all these views, for they are but different phases of the same general principles on which phrenological science in a great measure depends. Nothing can be more delightful than the study of tem- peraments ; for the student very soon accustoms himself to associate with any given temperament, the peculiar men- tal states which it confers or predisposes to ; and thus he comes into almost immediate contact with mind. He reads mental language, mental characteristics, mental BODY THE CASKET AND MIRROR OF THE SPIRIT. modes and forms of speech. He associates himself and all outward forms with mind ; he looks upon the body and all its states and changes as mental effects; the results of men- tal states and changes; comes to regard the beings by which he is surrounded as spiritual, not as physical beings ; sees, feels, converses, and associates with them as spiritual persons; lovos, cherishes, and blesses them as such. He forms all his alliances, friendships, relations with mind; lives and dwells perpetually with mind, so that all his conceptions of men are elevated, spiritualized. Every thing he sees in the physical man, speaks of the spir- itual man. Hence physical perfection, physical, sym- metry, beauty, gracefulness, carries his mind in to the spirit out of which it grows; and he stands, as it were, in mute and rapt admiration of the spiritual being he be- holds. LECTURE IV. Appreciation of the Works of the Creator—Beauty of the Science of Phren- ology—The different Mental Groups—Position and Power of Organs—Officea of different Faculties—The Perfective and Moral Group—Man's Nature a Proof of God's Existence—The Domestic Faculties—The Selfish Faculties— ' Influence of one Faculty on another—Balance of Groups the Perfection of Character—Affectionate Group—The Desire of every Faculty a Love—Ama- tiveness : its Office—Man alone, Imperfect—Purifying Effects of Amativeness —Curses of abused Amativeness—Proofs of degraded Amativeness—Its Effects on Married and Single—Location of the Organ. The attention of the class is invited in this lecture to a careful consideration of some of the beautiful features of the grand and glorious science we are investigating. This science is like nature's scenery among the Alps, beautiful and grand at every view. As we pass along, the mind that appreciates God's perfect, sublimely perfect works, cannot but be filled with wonder and admiration. Yet notwithstanding all its intrinsic excellence and grandeur, the science itself teaches us that we cannot expect that all will or can at present appreciate it. The subject of the last lecture taught us that some per sons are organized for n.» higher aims than to supply and gratify the demands of the animal desires, to be satisfied with the pursuit of the coarse and the low, the vile and the 84 BEAUTY OF THE SCIENCE OF PHRENOLOGY. vulgar. Hence when they are called to admire the trans- cendent beauties of this science of all sciences, we can only expect that they will look on with a cold apathy, or turn away to talk of some vulgar sport, or to concoct some scene of animal lewdness or merriment. Place some people amid the wild grandeur of the Alps, show them mountain peak rising above peak, as far as eye can stretch on every side, crowned in the flashing coronals of everlasting ice and snow, glittering in the cold sunlight like the heads of so many monarchs far up in the clear sky, while down their sides hang the solemn waste of impend- ing glaziers a thousand fathoms above the vales, and sum- mer is smiling below in rosy beauty at their feet, and they will look on with stupid unconcern, or turn away to gos sip, or gormandize, as their vulgar tastes shall lead them. Some minds there are, however, to whom these Alpine views are a feast of glory, an intoxication of joy. Still no- bler and higher are the minds required to perceive the ex- cellence, and be electrified with the beauty of the mental scenery which our science reveals. I trust that I address myself to some such minds. It is the joy of my life, the glory of my being to instruct and commune with them. To me they are earth-angels, prized, admired, and loved as such; and I behold a glory around them infinitely more splendid and dazzling than that which flashes in cold gran- deur around the heads of the Alpine mountains. To me they are living, progressive, spiritual immortalities, flash- ing from their brows the light of their divine Author and Guardian, in whose image they were created. The inter- THE DIFFERENT MENTAL GROUPS. 8S est and affection which I feel in and for such souls ap- proaches well-nigh to an extravagant idolatry. And those feelings are greatly heightened and strengthened by the il- luminating and beauty-revealing power of this our truth- ful, God-written science. There is a divinity in this sci- ence, for God is its author and its primary teacher. MENTAL GROUPS. No. 10—Groups of Organs. No. 11—Groups Equal. In the examination of the mental organism, the first pe- culiar feature that strikes our attention, is the association of organs. They seem to be grouped in families ; or each one seems to be situated between the neighbors that are nearest its kindred in their desires. It looks to me a little as though Fourier's principle of Association was pretty strictly observed in the arrangement of the particular or- gans, and in the arrangement of the families or groups. It is quite certain that Fourier's primary principle, and that on which the organs are arranged, ere one and the same. 8 86 POSITION AND POWER OF ORGANS. Whether Fourier got it from the natural constitution of man, is a question We will not attempt to decide. Here, too, in the arrangement of the organs, we find one of the primary principles of Swedenborg, which is, that 1 men associate and love on the principle of congeniality And here, too, in the great social structure of the men- tal family, we find the primary principle of human per- j fectibility, which is, that the perfection of the great | family is made up of the perfection of all its members, or mathematically, that the whole is made up of all its parts. Let us examine the mental grouping a little. Here, in the frontal region of the head, as if to stamp on man's very visage his intelligence, is the intellectual family, the ruler, father, or president of which is Causality, or reason. In the center of this intellectual family dwells Causality. Around it are gathered its dependents, or the members of its family. Nearest to it, and just below, is Eventuality, the office of which is to keep the treasure-house of the mind, or the treasures which Causality or reason wishes to use. Reason could not work, would be useless, an im- prisoned power, were it not for this treasure-house, from which to draw the means it must use in obtaining its re- sults, its premises for every argument and conclusion. Then, again, the treasure-house of Eventuality would be useless were it not for the laborers which are necessary to fill its store-rooms. Its next-door neighbor below is Indi- viduality, that industrious gatherer of all items, that uni- versal observer, who goes about with spy-glass and micro- OFFICES OF DIFFERENT FACULTIES. 87 scope, peeping into every thing, to see what it is, who looks at all particulars, and hands an exact report of all he sees up to Eventuality, who makes a faithful record of the same, that Causality may use it when it shall be needed. Then here are Time, Locality, Size, Form, Weight, Color, and Order, living just around Eventuality, who make daily and hourly, yea, momentarily reports of :he several particulars that belong to each to give of every thing that passes under their notice. Then on the inside of Causality stands Comparison, whose office it is to draw analogies between the treasures of Eventuality and the conclusions of Causality, to make them clear, make them seen by the whole perceptive group. The perceptive organs primarily know nothing only what they see. It is the business of Comparison to take the purely abstract deductions, or spiritual truths deduced by Causality, and compare them with something the percep- tives have seen, so that they can comprehend it. On the outside of Causality stands Mirthfulness, or Wit, whose of fice is the very opposite of Comparison's, viz. : to show differences. It takes the deductions of Causality, and shows the perceptives wherein they differ from something they have seen ; and in showing these differences it often makes most ludicrous pictures, throwing the whole family into convulsions of laughter, from which circumstance it has been named Mirthfulness, or Wit. Thus, in the fron- tal region, to guide and direct the whole estate of the mind, is the intellectual family or group. Around this family is situated the semi-intellectual family, the constructive and 88 THE PERFECTIVE AND MORAL GROUP. imagining powers, used frequently by the intellect for its most grand and lofty purposes. AVords can never express the beauty and harmony of this intellectual arrangement. Order, precision, utility, and perfection mark the whole of it. It is a beautiful and wonderful evidence of the incom- prehensible skill and wisdom of the great intellectual Ar- chitect. How is it possible that such an arrangement could have come by chance, or without any previous design orig mating in perfect wisdom ? At every action of our intel- lectual powers we involuntarily make an unanswerable ar- gument for the existence and perpetual rule of a God of infinite skill and wisdom. On the top of the head, as though to be the crown, king, and glory of man, and joining estates with the intellectual group, is the moral association, that galaxy of celestial in- habitants, that family of angels in the city of the human soul. The center and ruler of this group is Veneration, the reverent worshiper of God, the high priest of the church mental. Around him are gathered his family of celestials, robed in their garments of white. Immediately in front is Benevolence, the good Samaritan who blesses with a prod- igal hand all the children of need, and reports to Venera- tion that God's children are made happy, that Veneration may praise God for this grand result. Benevolence, too, lies close to the intellectual association, and can get any advice needed on its errand of charity in a moment. On each side, and between Veneration and Benevolence, is located Spirituality, the great seer and prophet of the soul, which MAN'S NATURE A PROOF OF GOD'S EXISTENCE. 89 points out man's spiritual relations, and opens the vista of future and immortal being. Back of Spirituality, and on either side of Veneration, is Hope, " the anchor of the soul," the great inspirer and stimulator to the attainment of good. This gives to Veneration a thousand peans of thankfulness to offer to the great Father. Back of Hope is situated the ever faithful lover of right, and preach- er of duty and holiness, named Conscientiousness. It breathes through Veneration its perpetual prayer for the triumph of principle. Back of Veneration and above Conscientiousness, stands Firmness, holding continually the helm of the human will, and preaching stability to the entire family which lives and labors below. The moral beauty and magnificence of this heavenly group is past all description. Each member is a legate of God, preaching the virtues and duties that belong to man as a moral and accountable being, an heir of immor- tal destiny, a member of the universal family, a kindred of angels, a being of magnificent powers of will and wis- dom. While this family of celestials dwell in the mental world, it is in vain to say there is no God, no religion, no heaven, no spiritual world ; for its members are spiritual witnesses of these great truths. Back of this group is found the family of selfish senti- ments, which are ever consulting the dignity, importance, and nobility of this wonderful child of God I; its office is to make due provision for the attainment of whatever will promote its true excellence and glory. First is Self- 90 THE DOMESTIC FACULTIES. Esteem, the preacher of human dignity; the second is Ap- probativeness, the lover of glory, or the applause of men ; the inspirer of ambition. It lies on each side of Self-Es- teem, which is located back of Firmness. Below these, and in the back, or occipital region, is located the family of lovers. They live for naught but love. The atmos- phere they breathe is love; the food they eat is love; love is the light that cheers them and the fire that warms them into activity. The center of this family of affectionate principles is Philoprogenitiveness, the love of offspring, of helpless in- fancy. Below it dwells sexual love, the primary object and end of which is the production of offspring, the reproduction of the image of the Eternal One, the multiplication of in- telligent beings. On either side of Philoprogenitiveness dwells hymeneal love, an ardent, faithful friend of its one single object of devotion ; proclaiming ever to the world, the beauty, utili- ty, necessity, and joy of the matrimonial alliance and life. Above this lives that ardent, clinging, vine-like being, Adhesiveness, the eloquent expounder of fraternal love, and faithful devotee of friends. Above Philoprogenitiveness stands the old homestead, the beautiful, the sweet, gray old homestead; rich with a thousand golden associations, thronging with memories of olden love and life, written all over with the stories of the past, and sounding with the sweet music of all the home voices, harmonious THE SELFISH FACULTIES. 91 as the strain of angels, and ravishing as the full note of love. At the base of the brain lies the group of the animal propensities, giving life, vivacity, courage, energy, point to whatever is necessary to man as a physical being, hav- ing personal rights and landmarks. The position which this group occupies being the lowest, indicates that its members are to be subjects, servants, not masters. Their office is menial service. They are excellent servants but ruinous masters. The position of the moral group being the highest, seated upon the throne, shows that it was made to rule, that its office is to rule over the whole or universal family. It is chosen of God to be president of the mental republic. Its laws, principles, teachings, spirit, must be obeyed by every member of the grand union, or lawless anarchy and consequent unhappiness will prevail. The position of the intellectual group shows most clearly that its office is to lead, to point out the way, to pioneer, to remove impediments, to open a grand highway, to pave it with truth and over-arch it with light, in which the grand army of the soul shall march up to the heavenly gates, prepared to enter into the fields of universal harmony, where every tree and shrub is loaded with the golden fruit of perfection. While the position of the family of lovers, being back, clearly indicates that they shall avoid the pub- lic gaze, and enjoy in sweet retirement that faithful friend- ship, those fond embraces and dulcet pleasures, which they alone know how to give, receive, and appreciate. In the examination of the head, the,first thing to be ob- 92 INFLUENCE OF ONE FAULTY ON ANOTHER. served is, the relative strength of these several groups. To understand the strength we must observe the length of the organs, or the distance from the center of the brain, which is very nearly between the external opening of the ears. We must then observe the comparative size of each group, or the amount of surface which each group presents to- ward the skull. From these, the grand characteristics of the mind may generally be determined with great accura- cy. These can generally be determined with approximate correctness by looking at the head. If the base of the head is wide and deep, the animal group is strong. If the front of the head is wide and long, the intellectual group is cor- respondingly energetic. If the top of the head is wide and high, the moral group is powerful. If the back head is large and furl, the affections are full of ardor and strength. These several groups are but associated communities in the mental republic. When all are united, they constitute a mental unity. Hence, they exert reciprocal influences over each other. Hence, if the affectionate region is strong, with moderate intellect, the intellect will be made the ser vant of the affections. Its highest fetes will be performed, its noblest efforts put forth when stimulated by the com bined power of the loves. Its judgment will be controlled, and its actions modified by the influence which is throwR around it by the pleading voice of the affections. If the intellect is strong with strong affections, then they will ex- ert a mutual influence over each other. The intellect will guide the affections while the affections will empower the intellect. If the moral is very strong, with moderate in- BALANCE OF GROUPS THE PERFECTION OF CHARACTER. 93 tellect and affections, the moral will lead and adorn the character. But the moral will lack the power of the in- tellect and affections, to make manifest its lofty energies. Unite with it strong intellect, and the intellect will then become its counselor, adviser, teacher, and the energies of the two combined will greatly augment the moral as well as intellectual power. Add to these, strong affections, and the* whole character is made more powerful and grand. Thus the several groups work for, assist, empower, ag- grandize each other; and the character is perfect only when the several groups are equally powerful and harmo- niously combined. When this union is complete, their powers mutually joined, their best action secured, is true human grandeur and happiness attained. Too much atten- tion cannot well be devoted to the mutual influence of the several groups of faculties upon each other. For it is thus wTe learn to read the characters of others and to improve and perfect our own. This thought should ever be an inspiring one with us all, the improvement and perfection of our own characters. For this we should study this and all other sciences; foi this we should live, love, adore, and think; for this we should labor, strive, and pray. The glory of our charac- ters, the grandeur of our actions, the splendor of oui achievements, consists in living with this as the quickening aim and object of all our lives. How glorious is the life of youth devoted to self-improvement! The love of excellence, the love of progress, the love of perfection, how beautiful when it burns a living flame in the heart of the young. 94 AFFECTIONATE GROCP. Around youth's brow it weaves a wreath of glory ; along nis pathway it sheds the dewy nectar of life; and into his soul t pours the living spirit of mental beauty. Oh, God of love, grant to all youth this heaven-born aspiration ! AFFECTIONATE GROUP. No. 12—Social Group Large. No. 13—Social Group Small. In the examination of the several groups, it is proper that we should commence with the affectionate—the group of lovers ; indicated by length and breadth of backhead. It might be remarked here that every faculty of the mind is an affection. We talk of the intellectual, moral, and social faculties, as though they were different in their natures, as though the social was a love, while the intellect- ual was a thought. What is the difference between a love and a thought? One is the offspring of a social faculty while the other is the offspring of an intellectual faculty. They differ only in the object which called them into be- ing. They were both conceived in affection and brought forth as the legitimate offspring, each of the particular fa- THE DESIRE OF EVERY FACULTY A LOVE. 95 culty that gave it being. What then is the difference % la the Tnental act which calls them into being is there any 1 I believe there is not. Every faculty is really a love or a loving power. But each one has a different object. To- ward that object each feels alike, thinks alike, acts alike. Some are objects of life, others are objects of principle. Adhesiveness loves friends ; Self-Esteem loves self; Ven- eration loves God; Conscientiousness loves truth, right, holiness ; Hope loves a glorious future; Benevolence loves an object of need; Ideality loves beauty ; Comparison loves analogies; Wit loves differences, incongruities; Causality loves the relations of cause and effect; Acquisi- tiveness loves money ; Constructiveness loves mechanics; Tune loves music; and so on to the end of the chapter. Each faculty loves its object, loves it with a deep, warm, ardent, faithful affection. And that affection, the interest which each one has for its object, is a love. Some of their affections we name thoughts, some affections, some aspira- tions, some passions, but really they are all loves, in the true sense of the term. Man's whole active nature is ex- pressed by the word love. The only difference in the dif- ferent faculties is in the objects upon which they fix their affections. Thus man is capacitated to love every thing that God loves. And when he does, when every faculty of his mind is fully and perfectly gratified by fixing its en- ergies upon its particular object, then will its happiness be complete, and its glorified state attained. But is there no difference between what we call the affectionate group and the other portions of the mind 1 If so, what is their dif 96 AMATIVENESS—ITS OFFICft. ference % The affectionate or social group consists of those faculties which fix their affections upon the different-classes of the human kind, such as sex, child, friend, companion. They are those faculties which induce man to associate in some way with his kind, which bind him to his fellow in the varied relations of social life. Hence all the associa- tions, alliances, compacts formed among men, have their origin in this group. The family, the religious and the po- litical associations, are all formed at the call of these facul- ties. Hence this group is the social group. Here the principles of Association, which are stirring the world so powerfully, have their origin and support. But we have not time to generalize; so will examine each faculty by itself. AMATIVENESS. The first is Amativeness, the primary office of which is sexual love. It is the grand bond of society, the bottom principle of the great social confederacy, the mainspring and moving power of human life, developments, progress, and happiness. It is a pure, a grand, a noble affection; as worthy of respect as any implanted in the human soul. All true men and true women respect it, admire it, as de- votedly as they do the spirit of charity, or the worship of God. It constitutes a part of the human soul, and is not less holy and noble than any other. Its use, utility, and office are worthy of our devoutest meditation, and intensest study. There is, perhaps, no love more tender, more ear- nest, more self-sacrificing, more faithful, enduring, and deep Ma.S ALONE, UU-KUFECT. 97 than th.s; none that enters more largely into human wel- fare and happiness, administers more to human virtue and refinement, and works more powerfully upon human des- tiny. The primary office of this faculty, as connected with earth, is the reproduction of the species. But its grand, final, eternal office is to bind the two great halves of hu manity in one great and golden whole by the filaments of a love as deep and deathless as the nature of mind. Viewed in this light, it is a sentiment lofty and pure beyond all powers of expression. It is designed to be the hymen- eal link between man and woman through endless ages; uniting their powers, inspiring their energies, strengthening their virtues, magnifying their natures, ennobling and glo- rifying their whole souls. Its end is to breathe a holy rapture into life, spread a serener, yet inspiring charm over our whole being, and awaken the noblest emotions of un- selfish affection that created beings can ever feel. Its use, as a stimulant to action, as an inspiration to virtue, is and always will be, of incomparable value. Neither man nor woman standing alone, is perfect in the action of their minds, nor can be, till this love has bound them into one, electrified their souls with the lightning flashes of its holy sentiment. It paves the way for other loves as strong and pure as this, and implants one affection after another as its legitimate offspring, till the whole domestic group is pour- ing out its tides of fervent and varied lpve. To this the domestic loves owe their origin. For their quickening en- ergies they are indebted to this. This is, so to speak, the parent of all love. 9 98 PURIFYING EFFECTS OF AMATIVENESS. Man without this love is cold, reserved, severe, coarse, vulgar, and debased. Refinement to him is an idle name. Affection another name for selfishness ; seldom ambitious of good or great things, uninspired by the tenderest voices that whisper in the inner court. He is like a barren tree in the desert. About him no green thing flourishes; and around him gather no human beings for succor and support. He is at best but half a man in power, character, and influ- ence. Similar remarks might be made of woman unawakened, uninspired by the magnetic charm of this holy affection. Her most beautiful character, her most charming influences and power, her most angelic spirit and deyotion are given her by the radiant flames of this kindling altar-fire. It is in vain to expect woman to appear in her highest, noblest, purest character till her whole soul has been quickened and kindled into a flame by the stirring impulses of this great passion of the human heart. This more than doubles the native charms of her character, and greatly augments her power of mind and heart. Man and woman were formed that each might be an inspiration to the'other, and it is in this sentiment that the inspiration is enkindled. They are for each other the object of the intensest affection. Out of this affection many of their purest joys grow. It is the source of the tenderest and sweetest delights of life. The most ravishing charms of being have their origin in the elevated action of this affection. When its love is conse- crated by the hymeneal rite, sanctioned by the moral sense, and guided by intellect, it is a pure, spiritual devotion, and CURSES OF ABUSED AMATIVENESS. CM) is the spring-source of an elevated and perpetual ravish- ment of soul, delightful and holy as the loftiest virtue. Yea, it is a virtue high and holy, a virtue binding upon all men and all women to exhibit, a virtue that is the parent of many others, and that opens a world of tender and pre- cious delights. I know very well that this sentiment is, and has been, more abused, perhaps, than any other. And this very fact shows that it was designed for, and is capable of conferring the greatest and purest of pleasures. It has been abused because of its wonderful charms. And its abuse is fol- lowed by more wretchedness, degradation, and utter dam- nation than the abuse of any other. This, too, is proof of its excellency and power. One great reason of its general abuse is found in the ignorance which is almost every where prevalent, concerning its true nature and office, and the laws by which it should be governed. It is subject to fixed and immutable laws.. When these laws are obeyed, its joys are complete and rapturous; when they are dis- obeyed, its miseries are sure and deep, its degradation black and foul, and the ruin it works indescribably awful* It is the hot-bed of all vices, the grave of all virtue, the death of all happiness. It has overspread the world with its wrecks of ruin, and planted its cankering thorn in ten thousand wretched hearts. And in many instances it has done this under the vail of that terrible ignorance which overshadows the minds of men concerning the laws which govern this powerful affection, and the great end and ob- ject it was designed to work out. In only a few instances, 100 PROOFS OF DEGRADED AMATIVENESS. probably, does it perform its full and blessed work. In the present state of enlightenment it is almost everywhere subject to the most awful and degrading abuses ; and the vast majority of those enjoying its privileges are reaping its harvest of miseries. Many are withering under its blasting flames without knowing even the source of that wretchedness which they feel is eating out the life of all their joys. The statute-book of this almost omnific love has been a sealed book. The science of its government has been unstudied and untaught. Oblivion has covered the lives of those who have reaped its highest joys, as well as those who have been withered by its stinging miseries. The history of its virtues and its vices have been only hinted at in dark disguise. Foul insinuation, low joke, lewd allusion, sly innuendo, bawdy ribaldry, shameful slander, coarse distrust, and ly- ing hints, have been the only language in whicL.men have spoken of this strong power. One who possessed it not might be in our world a long time and not learn for a cer- tainty that such a power existed. He would hear hints that there was a spring-source of joy and ruin somewhere; but where and what he could not learn from history, sci- ence, church, or school, unless he stumbled upon Phrenolo- gy, which the world has done its best to discard. To me this concealment of the knowledge, principles, and laws of this affection is a blighting curse, under which humanity is laid by its wickedness. And the light and irreverent man- ner in which the world treats and speaks of this subject, is a deep insult to virtuous principle, and a base slander upon ITS EFFECTS ON MARRIED AND SINGLE. 101 the purity and excellency of this affection. Whenever I hear the sly and lewd hints, jokes, innuendoes, and puns about this affection, or the marriage relation and alliance, that grows out of it, which are as thick and as destructive of virtue in every community as were the locusts of Egypt, I feel sure at once that they come forth as the legitimate fruits of abused Amativeness. I set the seal of condemna- tion upon all such persons as being destitute of virtue. The first and fundamental law of this affection is the law of marriage. It chooses a single object, fixes on that its deep regards, lavishes on it its warm treasures, and is true and faithful. Of itself it would ask no more, wish no more. It would protect, cherish, assist, and love that ob- ject till its last earthly sand had run out. It would hold with it a sweet and perpetual feast of pleasure, not of car- nal joys, but of spiritual communion. Thus, it would wed itself to its one object, and live with it a life of serene peacefulness and pleasure. This is its primary law. In obedience to this law it reaps its golden joys, and exerts its benign influences. In obedience to this it opens its treasures of purity and affection, and spreads its rich feasts of cheerfulness and peace. In obedience to this it stimulates to noble actions and glorious achieve- ments. In obedience to this it becomes a grand principle of self-sacrifice, often rising to the sublimest heights of vir- tue, and affording the purest and loftiest pleasures. But in disobedience to this it turns to the fire of hell, and burns to the soul's very center, consuming all virtuous principle, eating out its peace, corroding its heart, and 102 LOCATION OF THE ORGAN. spreading the deadly upas of ruin through all the faculties and all the life. In disobedience to the law of marriage, it is the vice of all vices, the curse of all curses, the ruin of all ruins. Its flame is red with ruin and black with pollu-' tion. Its joys, and blessings, and virtues, are known only in the kingdom of marriage; and he who attempts to know them elsewhere is a traitor to God and man, to prin- ciple and duty, and is fit only for the fires of hell and the essence of the gall of bitterness. Its second law is the law of purity. It is heaven's own law, and must be obeyed, or wretchedness follows in light- ning haste. It must be obeyed in the matrimonial state, or it will work its ruin there as well as elsewhere. I ought to spend half an hour upon this law of purity, but time will not permit. The organ of this affection is situated in the base or back of the brain, and is called the cerebellum. It is separated from the cerebrum, or main brain, by a strong membrane, but is connected at the center as all other organs. Its ma- terial is the same as the rest of the brain ; and it is covered with convolutions even more densely than the rest, show- ing that it has more power in proportion to its size. In man it constitutes one fifth of the entire brain. In woman it constitutes one eighth of the entire brain. This shows the mighty power that it exerts in character, and the im- portance of our possessing a perfect knowledge of its end, use, action, and laws. LECTURE V. Parental Love, its Office and Necessity—Reason, Conscience, and Benevolence no Substitute—SacrednesB of the Mother's Love—Parental Love Unselfish- Other Faculties acting with this—Anecdote of Parental Grief—Children, sources of Parental Happiness or Misery—Influence of Parental Love on Childhood—Abuses of Parental Love—Adhesiveness—Society founded on Adhesiveness—Civilization and Power the result of Fraternity—Fourier and the Quakers—Christianity a Fraternal Spirit—Friendship the Charm of Be- ing__Solitude—Home-sickness—Adhesiveness an Element of Success—Ita Abuses—Inhabitiveness—" Sweet Home"—Charms of Home—Man a Local and Social Being—Evils of Scattering a Family—Every Family should have a Home. PHILOPROGENITIVENESS. We again invite attention to the social feelings. The love of offspring will first claim our attention. In phrenolo- gical science it is called Philoprogenitiveness. It is the next-door neighbor to sexual love, and seems very natu- rally to grow out of it. The ultimatum of sexual love, in our present mode of being, is to produce offspring. They must be cared for or they would perish. Ordinary friend- ship would not care for them, for that fixes its interest upon objects that can return its favors. It wants, and must have, reciprocity of feeling and action. This it can- not get from helpless infancy. Reason would not care for them. That might point out the ways and means by which they might be protected and sustained ; but it could 104 benevolence and reason no substitute. never, would never nurse, cherish, and tenderly guard them. It would never shield them from the storm, nor answer their thousand little necessities. Many men of power- ful reason, exhibit little or no interest in children. And many others of very inferior intellects, have burning af fections for their children. Benevolence would not care for them sufficiently to watch over them day after day and year after year till they should come to maturity. This would cherish them long enough to supply their pre- sent wants; then it would leave them in search of other objects of need. Conscientiousness would not prompt to that perpetual tenderness for which their helplessness calls. No moral principle will inspire that sacred and sensitive regard for them which is necessary to rear them to manhood. For often do men and women, of the purest and loftiest moral characters, exhibit but little interest in children, while, on the other hand, individuals destitute of all morality, some- times exhibit the most passionate fondness for their own and others' offspring in infancy. The conclusion is irresistible, that there is in the human mind a separate and distinct faculty, the sole office of which is to inspire a true, a faithful love for its offspring. The daily evidences of this are seen on every hand. Witness the mother's watchful care and vigilant tender- ness. She is the guardian angel of her babe. The first sight of it gives her a wild inspiration of joy. She gazes upon it in its utter helplessness as upon the concentrated treasures of a thousand worlds; its very breath inspires BACREDNESS OF THE MOTHER'S LOVE. 105 raptures in her bosom. From her heart there leap a thou- sand angel prayers for its welfare. Through her spirit an unearthly tenderness breathes, like the spirit-utterings of angel hearts. All absorbed in her one tender thought, she proves that all the mother is made by God. I have often thought that if God has any representative on earth, any type of Himself, any living, breathing image, if He has given form in this world to an idea of the next, given us even a shadow of heaven, it is found in the mother. Who can doubt that the mother, all the mother, is God's own work 1 And who that has had and known a mother, and felt her love, can doubt that her great Author is love, pure, passionless love? The best evidence that God is love, is love in its proper form and tenderness, is love in its immaculate, unselfish glory, is love in its cherishing blessing, sweetness, and majesty, is found in His best work on earth—the mother's heart. I speak of the moth- er's instead of the father's love, because hers is usually stronger than his; but sometimes it burns with equal strength and ardor in the father's heart. It is parental love. When it is found existing in all its strength and ardor in both father and mother, what a heaven of delicious sweetness is poured around the little helpless mortal which they call their babe. The very atmosphere it breathes is loaded with the spirit-fragrance of their hearts, that are now blossoming with this rich flower of the hearthstone garden. "Watch the growth of this bale; See how its life is guarded," 106 PARENTAL LuVE UNSELFISH. see how its wants are anticipated, see how its happi- ness is consulted, see how its couch is smoothed, its slum- bers watched, its pathway decked with flowers, its nour- ishment supplied, its whole being made sensible of the perpetual presence of its guardian love. In sickness and in health, in gladness and in sorrow, in virtue and in vice, in obedience and in sin, it is still the object of a deathless parental affection. Through all the varied vicissitudes of fortune it follows him. The older he grows the deeper and richer it flows, till it usually be- comes the one grand, all-absorbing feeling of aged parents. At its altar is laid their richest sacrifices, and poured their fullest prayers. Often have I seen it rise to a majestic height, and exhibit all the glory and grandeur of the genius of love. Strong and wonderful is its power. No labor is too severe, no sacrifice is too great, no trial too forbidding for it to make. It forgets self, as though self existed not. It forgets all things but its own dear objects. When its objects come to maturity, and able to reciprocate its love, and become companions for their parents, this affection unites with it the ardor of Adhesiveness, the clinging de- votedness of friendship. Then its flames become richer and deeper than before. It becomes more absorbing than ever. When it is united with large Approbativeness, it is ambitious for its children. It covets for them the praise of men. It is willing to afford for them every means in its power to secure the trumpet of fame, to blow a note that shall give utterance to their names. If Hope is also large, it paints for them a glowing fu- OTHER FACULTIES ACTING WITH THIS. 107 ture, one sparkling with the wreaths of honor and achieve- ments that shall crown them with the laurels of universal esteem. If it is united with large moral organs, it will covet most the virtues of truth and righteousness for them. Its chief care will be devoted to the cultivation of their moral natures. Its prayers will always be breathed for a close and faithful walk with God. And if with this com- bination, Cautiousness is largely developed, it will be har- assed with a thousand fears lest they may not ornament their characters with gems of 'a living, exalted virtue. There is, perhaps, no combination that suffers so much for its offspring as this. The thousand little aberrations of children and youth from the path of rectitude, their foibles and follies, make their parents, with this combination, most intensely misera- ble. A little world of this misery have I already seen in my short life. I am almost a daily witness of it. Oh! if children knew how much their parents suffer for every act of impropriety and immorality they commit, methinks they would consider better their ways. Permit me to relate one instance that fell under my notice. It occurred in a family where I was boarding five years ago. The family consisted of a husband, wife, and two children; a little girl of eight years, bright and prom- ising as often blesses an earthly home, and a little boy every way her equal, but two years younger. I entered, one evening, between sunset and dark, and found the mother in a most violent outburst of grief. She seemed bordering upon insanity. No words can express the in- 108 ANECDOTE OF PARENTAL GRIEF. tensity of her suffering. I was alarmed, and as soon as I could calm her enough to understand my intentions, I asked her the cause of her trouble. Her husband was near. He was nearly as much afflicted as she. The lit tie boy was at a window, and the girl not to be seen. As soon as she was able, she told me, in broken accents, that her little girl, in whom the best of her life was centered, had been out at play among her mates, and had come in and told her a story which she knew to be false. She was shocked almost to despair. The thought that her daugh- ter would not make a woman of truth, wrung the cords of her life. She had punished her as much as she was able. This was the second time she had caught the little girl falsifying. And now the awful thought, that she was not to be trusted, was breaking the mother's heart. It was long ere I could console her, or fill her with .better hope. It was a sad time for both the mother and the daughter. The work of that unhappy moment embittered several months of both their lives. I saw the family not many months since, and the little girl told me with a tearful eye» yet a happy heart, that she had never since been guilty of the least equivocation from truth; and the mother added that, no mother was blessed with a more truthful and dutiful daughter. I have often thought since how easily that child could have turned that young mother's whole life into one dark, perpetual scene of unmingled wretchedness. Probably there was no other way in which she could have been so severely afflicted. Parents suffer more from their chil- CHILDREN, SOURCES OF HAPPINESS OR MISERY, 109 dren's ingratitude and immorality than from any other source; more, perhaps, than from all other sources put to- gether. This love of theirs is so deathless and tender, that, when united with high moral virtues, it becomes the source of their most intense happiness, or most excrucia- ting misery. I once heard a mother, who had reared a large family, say, with a depth of honest pride and joy that words pre- tend not to speak, that she had never known one of her children speak a falsehood, or equivocate one hair's breadth from the truth. These considerations show how much of a parent's happiness is thrown into their children's hands. It is mostly at their care and keepirg. And what a pow- erful stimulus to good and honorable actions this affords, or should afford, every youth. What base ingratitude must fill that ..youth's bosom who will fill a parent's heart with the barbed arrows of his folly and immorality, who will bring his or her gray hairs in sorrow down to the grave. When Philoprogenitiveness is united with large intel- lectual powers, combined with large Approbativeness, it covets for its offspring a career of intellectual glory. Thus it will be seen that this love is greatly modified by its mental combinations; and the influence which it has over children will always be such as its combinations shall yield. The primary office of this affection seems to be the care and protection of helpless infancy. It loves help- lessness. It delights in little children, and the smaller they are the more it loves them. It regards them as 10 110 INFLUENCE OF PARENTAL LOVE ON CHILDHOOD. charming little creatures. It sees in their mute actions, and half-discovered smiles, a glory that the world's best geniuses cannot match. It gazes into the face of the sleep- ing babe with a kind of rapture. And it can talk with children, make itself understood by them; yes, and this, too, without saying a word. A person strongly endowed with this faculty can always interest children, make them his firm friends. They will love him as naturally as the electric current runs along its conductor. Have you not noticed that some persons get the affec- tion of all the children they meet ? The children trust them at sight, and love them as quickly. These are they who have Philoprogenitiveness large. It has its own modes of expression, so peculiar and mysterious that they cannot be described. And every child will understand them as readily as the most familiar household words. It loves to fondle, caress, and play with children ; can never see a pretty child without wanting to kiss it, and is al- ways the child's friend, advocate, and protector. Hence all persons should have this faculty in its strength. It should be strong in teachers of children. No man or wo- man can govern children successfully without a strong en- dowment of this affection. In this lies the great secret of success with children. Writers for children, toy makers and sellers, are generally strong in this affection. It is stronger in women than in men. Hence women can please, nurse, persuade, interest, and benefit children more than men. The affection is, in and of itself, a noble sen- timent, and should be cherished and cultivated well. A ABUSES OF PARENTAL LOVE. Ill woman without it is not a woman. She is destitute of one of the brightest ornaments of woman's character. She has no right to become a mother; no right to become a wife, except under especial circumstances. A man without it is, at most, but a portion of a man. This affection is liable to great abuses. It is of itself a blind love of children; and if not properly directed by in- tellect, and elevated by moral sentiment, it will indulge them in every thing they desire, and prove the ruin of the very objects it wishes to benefit. Many a fond pa- rent has suffered intensely from the imperfect enlighten- ment of this affection. It should be the study of every youth to enlighten, develop, and elevate this noble affec- tion. Its organ is located in the occipital region of the brain, just above Amativeness. When it is large, the head ex- tends back from the ears a great distance, and back also from the neck. When it is small, the back of the head appears to rise almost perpendicularly with the neck. Its location and comparative size can easily be determined by a little practical observation. ADHESIVENESS. We come next to the faculty of Adhesiveness, the ori- gin and fountain of friendship. It is one of the most beau- tiful adornments of human character, and administers great- ly to human happiness. The very mention of the word friendship, thrills many hearts with sweet delight. 112 ADHESIVENESS Adhesiveness is, strictly speaking, the full, flowing foun- tain of friendship. Here originates all its tenderness; here enkindles all its fires; here swells all its floods of dulcet emotion. It is this faculty in animals which causes them to herd together. It is strong in all gregarious an- imals. It is this that gathers the fowls of the air into flocks, and the fishes of the sea into schools, and men into communities. It is the gregarious instinct, and we must not say that it does not administer to the happiness of animals as well as man. Would you see an exhibition of its joy-inspiring power in an animal, go away from a favorite dog, and after a few weeks' absence return. What dancing gladness he will exhibit! He will become half frantic with delight; he will almost laugh outright for very joy. It is the charm given him by delighted Adhesiveness. He feels precisely as you do, when the best friend in the world returns after a long absence. In man it is the spring-source of the as- sociative principle. Hence it is Adhesiveness that forms societies, communities, nations. It is Adhesiveness that forms copartnerships in trade, business corporations of all kinds, societies of every description, associations in all their multiform characteristics, states, nations, kingdoms. Strike out Adhesiveness from the human heart, and the ten thousand societies, companies, and associations would dissolve like the frost-work of morning at the day-king's approach, and pass away into their primary elements. Poll-books and roll-books, and constitutions and name- lists would all become useless, and society—society, beau- BOCIETY FOUNDED ON ADHESIVENESS. 113 tiful as it is to us now, interesting and lovely as we regard it, excellent and grand as it appears—would pass away, and men would wander in solitude up and down the earth, each in search of a daily existence by himself. Look about us—behold our institutions, noble, time-hon- ored, blood-bought, brain-earned, and heart-consecrated monuments of associative civilization. They stand among us thick as the stars in night's diadem, and far more bril- liant. They are the landmarks to count human eyes by. Into them is poured the light of sixty centuries. Around them gathers the consolidated wisdom of the past. They are the associated effulgence and glory of all human achievements. They are the mile-stones of man's pro- gress up his heaven-ascending _ career. They are the record of all victories, the reward of the life-labors of millions of minds, the light-houses that all nations have built around the ocean of civilization. The elements of their institutions are cemented by the strong bond of Adhesiveness. Break this, and they all dissolve in ruin. Without Adhesiveness they could never have been built. Without this, man is an isolated being ; he works alone; he is a Napoleon on an Elba, a Selkirk on an ocean-rock. Isolated, man is weak; associated, man is powerful. When a nation of hearts beat together, what a pulse they make! It is like the tide of an ocean. When a kingdom of arms are bound in one, what a power they wield. It is like an earthquake throe. When a race of intellects are digging at the mines of thought, what precious gem3 do they bring to light. And when those gems are all set 114 CIVILIZATION AND POWER, RESULT OF FRATERNITY. in one crown, what a galaxy of glory do they present. And what were virtue, or talent, or loveliness to the hermit. It is Adhesiveness that makes a nation's heart beat with one pulse, that binds together a kingdom of arms, that gathers in one blaze of glory the lights of all minds. Some people censure Fourier for his plan of social organ- ization. His idea was to perfect the associative action of men, to make their interest and their pleasure one, to pour through the whole fabric of society the cement of Adhesiveness, so that every beam and brace in the great frame should be thoroughly cemented together; yea, so that every pillar in the great temple, all its finish-work, even to its glorious dome, that lifts toward the blue sky, should be sweetly and firmly wedded, each to its proper place, by the attractive power of Adhesiveness. In him the principle was strong and intensely active, and with a pow- erful mind he evolved a vast plan of association, that ages hence, will be better understood and appreciated than now. He saw that man's interest and friendship ought not, and need not war with each other; that what friendship asks interest grants, that all duties, when illuminated by the light of a universal friendship, become our highest pleasure. He was a friend, eminently a friend, for it was by the principle of friendship, or Adhesiveness, that he sought to bind his vast machinery of heaTts and souls together. It was this principle that originally inspired the Quakers. Mother Lee, no doubt, was strongly endowed with the FOURIER AND THE QUAKERS. 115 affection of Adhesiveness. Hence her religion was a re- ligion of friendship; her followers were Friends. They felt the workings of this sweet spirit-charm, they yielded to it, they named themselves for it, and their children for it, and their sect for it. Friends was the significant title by which they were known. To its spirit they devoted themselves. By its spirit they became remarkable for its kindly exhibition. The world has honored, and justly honored the Quakers for their faithful practice of the spirit of Adhesiveness. It is in this faculty or affection that the feeling of fraternity originates. Hence the brother is found here. Here he puts his arms around his brother, and clasps him warmly to his heart. The feeling of brotherhood is first felt toward those of our own house- hold or family. It puts out its tendrils, and binds them closely to us. The vine of brotherhood grows around brothers and sisters. It plants its roots in the soil of home. It gathers its nourishment from the crumbs that fall around the home-table. It winds its tendrils first around the inmates of the dear old paternal roof. It next reaches out to early associates and more distant relatives, and winds them into the folds of brotherhood. It next extends its arms to acquaintances, and next to their friends and acquaintances, till at length it reaches its embracing tendrils around the entire race. It will be seen, then, that the germ of the religion of the Saviour of mankind is planted in this feeling. Without this, religion would be only a fervent aspiration, a perpetual prayer. This is re- ligion's handmaid. 116 CHRISTIANITY A FRATERNAL SPIRIT. Religion without brotherhood, would fail in its practical result; religion without friendship, would be a glorious aspiration, but a sad and meager work. There is, perhaps, no affection that works a more enrapturing charm than does this. Where it is strong, it is an empowering feeling of love; it makes friends true as steel, faithful as the sun, and as enduring as the mountain rock. How beautiful does the altar-fire of friendship burn in some hearts, and how sweet is its holy incense ! What will not friendship do for its object ? It will stem the mountain torrent, the winter's cold, the summer's heat, the storm-god's rage, and brave the ocean's perils. Days and nights it will labor in devotion and hope. Through evil and through good report it will burn on, the same steady flame. It affords to the laborer, to the scholar, to the professional man, one of the strong incentives to per- severing effort. Weak should we all be, were it not for the influence which our friends have upon us. Little should we study, labor, and strive, had we no friends to act for. We live as much for others as for ourselves. The highest charms of our being come through our friends. Think of our social pleasures, our flows of soul and feasts of reason ; our sweet, entrancing season of joy. Their deepest rav- ishment of delight comes through this feeling. Take a walk, on a bright summer's night, with the friend you love best. Feel you a charm winding itself around your whole being, and lifting you into a sort of ethereal paradise ? It is the genius of Adhesiveness breathing its inspiration through your heart. FRIENDSHIP THE CHARM OF BEING. 117 Open a letter from an old and faithful friend; read its 6urning words, running over with the brimming floods of affection. How feel you % Can you tell % What is that that quivers along every nerve of your being, and trem- bles in spirit-echoes through your whole soul % Ah, it is the entrancing spirit of Adhesiveness. Go and live in some lone solitude, with no human being around you; and what are your feelings 1 Is the sun as warm there as amid your friends 1 Are the stars as bright, the night as glo- rious, the flowers as beautiful, the air as balmy, nature as delicious? What spreads a cloud over all, and glooms your life in darkness % It is wounded Adhesiveness. De- part from all the friends you love, and go into a distant land or place to dwell among strangers; where stranger- tongues greet you, and strange eyes scan you; where no familiar voice, sight, or sound, or face, cheers you, what is that sad, sickening feeling which you experience, which you sometimes call " home-sickness ?" It is injured Ad- hesiveness. When you part with dear ones, why does your soul writhe in agpny ? It is the bleeding of the sev- ered bond of Adhesiveness. It is natural for Adhesiveness to make friends; it gath- ers those of a like precious feeling around itself; it gains their confidence, and secures their friendship; it works a sort of inspiration over those in whom the feeling is strong, and opens a road direct to their hearts. We sometimes meet with persons into whose hearts we can walk as freely as into our own parlor, and to whom our own hearts are equally open; they are those who have strong Adhesive- 118 ADHESIVENESS AN ELEMENT OF SUCCESS. ness. Strong Adhesiveness is quite essential to success in almost all kinds of business; it secures customers for the merchant, clients for the lawyer, patients for the physician, patrons for the teacher, hearers for the preacher, work for the mechanic, markets for the farmer, votes for the poli- tician. Every person who has it large has his particular and tried friends—friends who will not forsake him, whom money cannot buy, nor flattery seduce. Without friends, no man can prosper in business; friends are his support, his strength, his hope, his bond of success. With the politician, the professional man, or any public character, strong Adhesiveness is absolutely necessary for success. This sentiment may be greatly abused ; it may fix its affection on unworthy objects, or may open the heart to traitors; it may unvail its beauties to the deceiver and the hypocrite; it is very liable to be deceived; it is of itself a blind impulse of love; it is a poor judge of trust- worthiness ; it has a glorious heart, but no intellect; it is powerful as a giant, but unwise as an idiot; it is gentle as a lamb, but not wise as a serpent. Those who have it strongly developed cannot be too prudent. It requires great watching, or it will overrun all bounds of discretion its outward language cannot well be mistaken; it is al- ways fondling, caressing, handling its objects; it loves to be near its friend, to draw him close to it; it has a most wonderful kissing propensity, and never gets tired of em- braces; it is all made up of tenderness, and seems to de- light, above all things, in some expression of its deep sym- pathies with its object. It is very essential in a good com- INHABITIVENESS. 119 panion, whether husband or wife. When united with large Amativeness, it gives inexpressible warmth, strength, and tenderness to the affections. When, with this combina- tion, it is united with strong moral feelings—Ideality, and intellect, and a mental temperament—it is an elevated, pure, consecrated devotion to objects of kindred, eleva- tion, and purity, so excellent and morally grand that lan- guage never has, and never will be trusted with its ex- pression. It then rises to the sublimest poetry of the heart; it is the soul's unwritten foresight of heaven. The organ of Adhesiveness is located just above and out- ward from Philoprogenitiveness. When it is large, the head is wide through this organ; when very large, the head is very wide and extended backward, giving a heavy lobe to the back part of the brain. It is easily distinguished, and its size can be determined with but little difficulty. It is usually much larger in women than in men; hence they are the truest, warmest, and firmest friends, the most ardent lovers, and the most devoted companions. INHABITIVENESS. Next comes the old homestead, in Phrenology, called Inhabitiveness. This is the. home-instinct, the home-love. It consecrates that sacred spot, that clustering place of all the loves, known so long in song as " sweet, sweet home." It makes the place where we have lived, loved, and acted, the dearest, sweetest, loveliest place in the world. To this faculty the sun is brighter, the rose is fresher, the water is 120 INHABITIVENESS--" SWEET HOME.' clearer, the air is balmier, and nature is lovelier about its home than anywhere else in the wide world. In truth and verity, it adopts the sentiment, " There is no place like home." That sentiment was written by In- habitiveness. The whole poem to which it belongs was inspired by this faculty. This feeling never gets tired of home. It wants to stay at home, and stay at home, and keep staying at home, and the longer it stays, the sweeter grows home. Visiting! it hates that. Traveling! that is the meanest of all pursuits; the roamer is worse than a blackleg. If it starts on a journey, it gets homesick before it gets out of sight of home. If it stay over night away from home, it sleeps not a wink. If it is away from home at meal- time, it has no appetite. The sharpest wit ever put forth, away from home, will not move it. It sighs, and droops, and fades, when away, like a water-lily planted in a desert. It cannot, will not live away from home. Home is such a charming place, so ravishing in beauty, so sweet in fra- grance, so bright in sunshine, so environed in loveliness, that all else is dull, and dark, and stupid, in comparison with it. This is the way Inhabitiveness feels when it is very strong and active. Hence "home-sickness" has its origin in wounded Inhabitiveness. There is a ufriend- sickness" that, in its suffering, is so similar to " home- sickness," that both generally go by one name. They are very unpleasant maladies, and the objects of them are worthy of our consideration. It is evident, at the first thought, that the object of Inhabitiveness is to fix man to CHARMS OF HUME. 121 one spot, to induce him to choose one place out from the broad earth, and build himself there a home, that there he may make happy his companion, there rear his children, entertain his friends, gather the good things of life, pursue the flowery paths of science, trie gemmy walks of literature, the winding ways of philosophy; that there he may build an altar to his God, love and do good to his neighbor, found institutions of learning, charity, and religion, and do all those great and good things that men can, and desire to do, when they are fixed to one spot. Inhabitiveness and Adhesiveness make man a local and a social being. His nature bids him associate, but it tells him to do it at home. It tells him to bind around home all the attractions, all the advantages which his desires de- mand. Home should be the pleasantest of all places. At home should be his associates, his companions in labor, in learning, in religion, in amusements, in love. At home should be his school, his library, his laboratory, and observ- atory. Home should be his sanctuary, his church, and ev- ery thing which goes to make the man pure, learned, wise, and good. This is surely the teaching of Inhabitiveness and Adhesiveness. How can this be done, when men live in such isolation as they do now 1 How can homes be homes, in the present organization of society 1 As it is, home must daily be broken up; children must separate from their parents and from each other; friend. ships must be formed, only to be broken; homes estab- lished, only to go to ruin. Ere the child's mind is half developed, it must be sent away from home to be educated, 11 122 EVILS OF SCATTERING A FAMILY. away from the very place where it ought to be educated. A son or a daughter marries. Instead of bringing home a companion, a friend, to adorn, enrich, beautify, and enlarge the home circle, home lovc^ and home joys, one is lost; and a shock, a terrible shock given to all the home affec- tions. A pillar has fallen from the temple of home ; the first presage of ruin. Soon another goes, and then another. At last down comes the old temple. The aged pair who reared it in love, and labor, and hope, are cast out upon the world's fiozen ocean, to end their days in homeless wretchedness, sick of life and courting death. This is but a picture of every home. This very moment a million of homes are thus tottering to ruin in our own country. Oh, what an awful abuse is this of our natures ! God designed and fitted them for a better fate. He form- ed them for a glorious home on earth, where they could be born, live, and die, in the exercise and development of all their noble faculties. Oh, aged fathers, mothers, through- out the world, how ye are now suffering for the great and general transgression of the law of Association, written out in the faculties of Adhesiveness and Inhabitiveness! And brothers, sisters, friends, who are widely separated by this same transgression, how ye, too, are suffering! When will ye learn to associate at your homes, and thus, by mutual assistance, build homes that shall be permanent and glo- rious ; where shall be gathered comfort, learning, and reli- gion ; where companions shall cluster, beauty dwell, and civilization, in its true glory, bear its happy children up the highway of eternal progress ? I confess, my young EVERY FAMILY SHOULD HAVE A HOME. 123 friends, that my heart is sick, absolutely sick of the wrongs and outrages committed against poor human na- ture by our present crazy, sinful, social organization, or rather disorganization. Speak of reform, and men will hoot in their misery like the owls in their blindness. Talk of a social organization, and they will cry selfishness; for- getting that it is the very want of organization that makes men so interestedly selfish. Let them learn the lessons taught by nature, which are God's own lessons; let them learn the philosophy of the human soul; let them acquaint themselves with anthropological science, and they will one day see the right, and pursue it. There is surely a good time coming, when right shall rule over might; when homes shall be permanent, and be real homes, instead of temporary staying-places. But I must not harangue you too long on socialism. One thing Inhabitiveness clearly teaches; that is, that every family should have a home. If God has given man a love of home, He has given him a right to a home. Hence the law of homestead exemption is a righteous law, and in accordance with our natures. Again, I might remark, that patriotism—the love of country—grows out of Inhabitiveness. The workings of this beautiful, strong, and honorable affection, it would be pleasant to trace; but time forbids. The organ of Inhabitiveness is located directly above Philoprogenitiveness, and between the two organs of Adhe- siveness. It is under the occipital suture. LECTUKE VI. Concentrativeness—Differences of Opinion among Phrenologists respecting its Function—Nature and Office of Concentrativeness—Its Influence on Men- tal Habit—The Teacher—Anecdote of a Lady—Selfish Sentiments—Self-Love not Evil—Its Uses—Approbativeness—Its Nature and Influence—It promotes Virtue—Lawless Ambition—Vanity—Its Natural Language—The Source of Gracefulness — Self-Esteem — Power and Influence of Self-Esteem—The Haughty Lordling—Abuses of Self-Esteem—Cautiousness—The Sentinel of the Mind—A Mental Balance-wheel—Bashfulness. CONCENTRATIVENESS. Passing from the organs of the home affections upward, we meet at once with Concentrativeness. This organ, by some phrenologists, has been considered as united with Inhabitiveness, forming one organ, the office of which is to give fixedness of mental feeling, permanency of mental state. But most phrenologists regard it as a separate faculty, having a close similarity in its office to Inhabit- iveness. Inhabitiveness fixes in the mind a love of place, binds man to one locality, prevents him from wandering, gives him permanency as a locomotive being. Concen- trativeness does the same for man as an intellectual being. It gives permanency to the intellectual states, a distaste for mental changes, or changes of mental action, a love for NATURE and OFFICE OF UONCENTRATIVENESS. 125 stability of mind. Inhabitiveness would fix the body in one place, while Concentrativeness would fix the mind in one state. There is a close analogy between the offices of the two organs, as we should expect from their being located together. Concentrativeness gives fixedness to the attention. When the mind engages in any action. it lends its energies to render that action permanent, to con tinue it until its object is attained. It wars against doing two things at a time—against dividing the mental energies between several objects. It was Concentrativeness that first gave utterance to that trite old saying: " He who has many irons in the fire will be sure to burn some." Large Concentrativeness will permit the mind to do but one thing at a time, will enable it to give its whole atten- tion to one subject till that subject is thoroughly exhaust- ed. It concentrates the mental energies into a focus, bringing all the powers to bear upon one point. The power of attention is invaluable in all mental pur- suits. It is the grand secret of success. He who concen- trates every energy of his mind upon any subject, pene- trates that subject, grasps it, comprehends it, and makes it his own. When he abstracts his thoughts from every thing else, forgets all but the one thing, and pours his concen- trated powers upon that, as does the convex lens the rays of the sun, he becomes master of that one thing. Often more depends upon this concentrative ability than upon brilliant powers. One moment's pure, solid, close, ab- stract thought upon any subject is worth more than a whole week's wandering, desultory, inconstant thinking. 126 ITS INFLUE___ _.. ____~~ ....— . The one burns into the subject, the other glances around it. The one snatches it with power, and masters it at once with a giant's strength; the other tugs away at it like an infant trying to move a mountain. The one sees it an absolute reality in -the clear sunlight of perception and reason, the other gets only a dim outline of it in the mist and darkness of doubt and uncertainty. The logician, the student, the artist, the musician, who has the power of attention strong, and who buries him- self in his own thought, will exhibit a powrer, and win a success and a victory that will scarcely form a part of the vagaries of the inconstant dreamer who wanders over the whole creation a dozen times every hour, which ought to be devoted to abstract thinking. If man had no Concentrativeness, what a whirlwind of changeability would he be. Every mental faculty would be at work at a time, and each in its own way, every one clamoring for a different object. Singing, fighting, praying, loving, reasoning, traveling, staying at home, braving, fearing, grasping, giving, and a score or two more things would be going on at once. Such a medley of discordant views, opposing interests, and avocations as the mental workshop would present, no man hath even conceived. Concentrativeness is a sort of helmsman, directing them to a single port at a time, and steering directly to that till it is reached; and then turning to another and pushing for that till it is reached, and so on, doing one thing at a time till all is accomplished. Large Concentrativeness is distracted with the jargon THE TEACHER--ANECDOTE OF A LADY. 127 of several objects before the mind at a time. It can bear but one, will have but one, is made miserable by more than one, gets nervous, fidgety, and out of patience when it is disturbed, or any question is asked about any thing else ; -it cannot live in confusion. Small Concentrativeness can talk about twenty things in a minute, give its opinion on forty different subjects, cast a glance at forty different sights, hear as many differ- ent stories, tell as many, and turn sixty complete mental summersets every half hour, and be perfectly at peace and composed under them all. It is a lucky thing for a common-school teacher to have but a small development of this organ, when he has some- times ten classes to hear in half an hour, a hundred ques- tions to answer in about as many different kinds of studies, fifty roguish boys to watch, and not a less number of roguish girls, and attend to all the paraphernalia of a common-school room; he surely has to make short turns enough to set large Concentrativeness perfectly crazy, while small Concentrativeness would be quite at home' in it all. A lady once asked me why it was that she found so much more satisfaction in the society of gentlemen than she did in the* society of ladies. I replied, that there were various causes for such a preference, and that among them Amativeness stood very prominent. She answered that that was not the cause of this preference in her case, for that organ was small in her head and not active in her character. She then remarked, that whenever she met a 128 SELFISH SENTIMENTS. number of ladies together, they conversed upon such a multiplicity of subjects, varied the subject of conversa- tion so frequently, chattered so much like a nest of mag- pies, that it nearly distracted her. and rather than bear it she had often retired abruptly and sought to amuse her- self in solitude. Gentlemen, she said, she had found more disposed to exhaust one subject before they introduced another for consideration, and on this account she had found more congeniality in their society. She had large Concentrativeness. SELFISH SENTIMENTS. We have thus far been treating of affections, or senti- ments, that had external objects in view, or something beyond self. We now come to another class of senti- ments which are different, not in their nature, but in the nature of the objects contemplated by them. They fix their affections upon self they are devoted exclusively, absolutely, to the good of self. They are strictly selfish sentiments. They have no interest in the well-being of any body else. They fix all the warm energies of their deathless love upon dear, darling self. As the mother loves her child do they love self. As the husband cherishes his wife do they cherish self. As friend is bound to friend by the filaments of a deep and deathless love, are they bound to self. As the lover of home clings with a strong and abiding attachment to the place where he has lived, and labored, and loved, so do they wind their tendrils around BELF-LOVE NOT EVIL--ITS USES. 129 the object that is all the world to them. For them there is but one object, that is self, and that is dear above every thing else, " the world arid all," to them. In view of these sentiments, we see that it is as natural for man to love himself as it is to love his friends or any other ob- ject. Self is one of the objects of natural affection. Self- love, then, should be preserved, educated, cherished as sacredly as any other affection. It is a part of the mind, a part of the immortal principle, a part of the living, eternal being which is God's child and bears His image. Honorable, useful, beautiful, and glorious then is self- love. Man is a child of God, and is as worthy of his own affections as he is of the love of his Creator or his fellow. To be weak in self-love is truly a mental deformity. To fail to cherish self-love is to fail in a strong and imperious duty, even a duty which Christ recognized as an eternal duty. He says, as the great formula of divine law, " Love thy neighbor as thyself." He recognizes self-love as the grand standard by which fellow-love should be measured. Let not self-love, then, be branded as evil. In its proper use it is as right and righteous, and as well- pleasing to the Great Father, as any affection in our na- tures. It is liable to abuse as well as any other, and requires the same guards, guides, checks, and cautions that every affection needs when it is strong. Still it is a truth, that self-love is more likely to be neglected than any other. Perhaps mankind generally abuse self more than any body else. Self is often neglected, abandoned, 130 APPROBATIVENKSS. cheated out of its just dues, imposed upon in the most unscrupulous manner. Who protects self as he ought from all the dangers to which morally accountable beings are exposed ? Who educates self properly ? Who de- velops all the talent and glorious energies of his soull Who adorns his mind with all the imperishable embel- lishments of virtue and truth? Who harmonizes his powers, magnifies his abilities, consecrates himself to the good, the beautiful, and the true as becomes a child of the good God and an heir of immortal progress and glory ? The answer is at hand, " no one." Then self is not properly, not sufficiently loved. I would gladly treat upon the moral aspect of this subject at length, but time bids me speed on. APPROBATIVENESS first claims our attention as one of the family of selfish sentiments. This claims for self the approbation of men. It considers self as connected with a race of kindred in- telligences, and it would bind them all together by a mutual respect and esteem. It can never live alone, never dwell apart from its fellows. Its nourishment, its very joy is all drawn from them. They surround it with the summer-heaven of gladness, or immerse it in Tartarian darkness. It is strongly, wildly devoted to its fellows; but it loves them not on account of their goodness wis- dom, or virtue, but simply for their praises. These it must have, or it withers in a worse than cheerless soli- ITS NATURE AND INFLUENCE. 131 tude. The applauses of men are sweet to it as the songs of angels. They charm it into a wild delirium of joy. They thrill it with perpetual delight. They fill its cup of gladness to the very brim. Human applause is the grand object of its life. On this it feasts with a ravenous and insatiable appetite. Sweeter to it than the essence of honey is a full feast of praise. It thus affords one of the greatest stimulants to human exertion for whatever is great, good, or praiseworthy. To the scholar its voice is ever sounding in his ear, encouraging him to toil on, amid every difficulty and danger, to spare not time, nor sleep, nor expense, nor ease, nor health, nor brain-sweat, for hu- man hands will one day crown him with the laurel of a glorious and well-earned victory. It beholds for him, in the bright and opening future, a career of glory, and hence it bids him be cheerful and strong. Like a guard- ian god, it is always about him, whispering in his very soul its song of glory. To every man, in every business or profession, it comes with the same inspiring view of the glory that will attend him. And from the doer of good, from the cherisher of virtue, the blesser of the needy, the worshiper of God, it withholds not its inspira- tion. To them its voice is more subdued, its air more humble, its manner more in keeping with their several holy offices. But surely it fails not to attend them as constantly as it does the general on the battle-field, or the seeker of place and station. It always speaks of honor, distinction, glory. And its idea of glory is all found in the approbation and praise of others. There is, perhaps, 132 IT PROMOTES VIRTUE. no stimulus that is more universal and powerful, than that afforded by Approbativeness. Scarcely a human creature can be found unaffected by it. From the slave at his task in the burning sun, to the king on his throne, its rule is felt. Then, it is not only a stimulus to active exertions, to daring exploits, and almost superhuman achievements, but it prevents the commission of a world of crime, and the practice of as much vice. The hand lifted to do a deed of darkness and wrong, is often staid by the loud appeals of Approbativeness. Lusts are checked, passions curbed, slander's tongue disarmed, envy's work prevented, and the lawless career of disobedience greatly narrowed by the stirring instigations of this faculty. If in the field of its boundless ambition it lays waste empires and makes nations groan in bondage, it at the same time puts an end to a thousand old abuses of powrer, breaks up a thousand haunts of iniquity, and deals a blow of ruin to as many monsters in vice. It always does its great works under the pretext of right, and generally believes that great good is to be the grand result. No faculty, perhaps, in the human mind is more liable to abuse than this. When connected with great minds, unless it is coupled with strong moral elements, it is the source of that lawless ambition that overruns all bounds, that courts the whole world for its sphere of action, that would sit upon the throne of universal dominion, and be the one, only, all-grand, all-imposing object of the adula- tion and praise of mankind. Such it was in Alexander and Napoleon. Such men generally believe themselves LAWLESS AMBITION : VANITY. 133 human gods sent for the deliverance and worship of man- kind. And under this delusive idea, given wholly by Approbativeness, they often cause crime, devastation, and ruin to overrun whole continents, and sow the seeds of a mighty harvest-field of vice and wretchedness. So in- spiring, so enrapturing is the voice of this syren in the soul, that they forget all the laws of propriety, of right, of decency, and duty, and give themselves up to its be- wildering notes, charmed victims of its single strain. Napoleon himself said, " Sweeter to me than the voice of Josephine, are the praises of the French people." In lesser minds it is as often and as greatly abused. It courts popularity ; curries favor with the fortunate in worldly matters; bows obsequiously to wealth and sta- tion ; worships equipage, dress, rank, fashion; conceals unpopular views; affects to despise disapproved senti- ments, even though inwardly known to be just; is given to flattery, deceit, and often to deep-toned hypocrisy. It induces its possessor to seek the approval of men even at the expense of principle, duty, and natural affection. But in all these abuses it utterly fails of its object. Every body sees the veil with which it attempts to cover up its hollow pretensions. It is really the seat of vanity in all its fantastic variety of forms, feature, and manner; and who fails to read " vanity" on all its silly works ? A great world of poverty, wickedness, and wretchedness, the abuse of this organ causes. I would gladly descend to detail, and point out a thousand-and-one of its abuses, but I must not attempt the Herculean task. 12 134 ITS NATURAL LANGUAGE. Permit me to speak a moment of its natural language. It speaks out in its own peculiar way, and the real phren- ological reader cannot fail to understand its well-written language. Its first and most significant sentence is this (a cant of the head sidewise). This is its stereotyped speech, which it utters in every body's eyes " from morn till night, from youth till hoary age." Its literal inter- pretation is, "see here; don't I make a fascinating fig- ure ?" Speak a word of praise to a child, and see if his head does not drop to one side as quick as though his neck had been broken. Tell a milliner's lady that her bonnet is a charming thing, and lo! it will instantly hang on one shoulder, as though her neck had lost all its starch. Signify to a belle, just from a mantua-maker's shop, that her dress is a very Parisian beauty, and the bow in her neck will instantly resemble the graceful arch of the snowy swan, save that it will be turned to the side. In- timate to a poetess that her poetry is admirable, and lo! what a miracle you work with her head. It bows to the side like the top of a beautiful willow in a gentle breeze. Make a speech in praise of what any one has said or done, and if he is in the assembly, he signifies at once that the hinges of his neck are well oiled. It is next to impossi- ble for any man or woman to hold the head erect when under the influence of Approbativeness. Behold the bash- ful child, witness the diffident youth, see the blushing maiden. Not one of them can hold the head erect. See the gay belle when courting admirers; observe the youth when he would softly play the agreeable. The head of THE SOURCE OF GRACEFULNESS. 135 each will incline to the side, and not unfrequently wave to and fro like a reed in a breeze. Besides this wave-like, sidewise motion to the head, Approbativeness gives a peculiar expresssion to the coun- tenance. It is a soft, complaisant, gratified look, not alto- gether idiotic, nor quite intelligent; but a sort of self grati- fied quiescence, the result of an inward pleasurable excite- ment, which shows itself in a half laugh and half grin, which no pen can describe, but which is perfectly visible and understandable to every scholar in Phrenology. When Approbativeness is completely disciplined, it is one of the primary sources of genuine gracefulness of manner. When this is active, and united with active Ideality, it confers the peculiar charm of gracefulness, which is almost infinitely pleasing to every body. It gives symmetry to all the motions of the body, harmony and apparently perfect naturalness to every gesture; ease to every action ; flowing elegance to conversation ; a ravish- ing sprightliness to the countenance, and all those sweet and flowing elements which combine to constitute the wonderful charm of gracefulness. Undisciplined Appro- bativeness makes one clownishly awkward; well-cultivated Approbativeness makes one charmingly graceful. This faculty confers that peculiar quality to the manners which men have named politeness. In all its multiform phases and characteristics it is the legitimate offspring of this love of approbation. Approbativeness loves to please, to gratify others, to play the agreeable, and hence makes its possessor desire to be sincerely and truly polite. 136 BE LF-ESTEEM. But I must not detain you on the thousand-and-one dif ferent outward appearances which this faculty presents. Its organ is located just above and outward from Concen- trativeness, at the back and upper corners of the head. When it is large it gives width and prominence to this region. Its locality is easily learned, and the mere tyro in the science can determine its relative size. SELF-ESTEEM. Next comes the pompous, magnificent aristocrat—the great everlasting " I"—the gentleman of splendid parts, of honor, of dignity, of kingly authority, in whom re- sides the prerogatives of sovereign power. His name is Self-Esteem. He is wonderfully satisfied with himself. He is a genius, and he knows it. His judgment is su- perior to every body's else, and he is sure of it. He is made of a little better material than any other human creature, put up in a more skillful manner, elaborated with greater precision, refined to a greater degree, and marked in flaming characters, "a superior specimen of humanity." His superiority is so apparent to himself, that it is a matter of very little concern with him what others think of him. He properly appreciates himself, he knows his own dignity, and feels his own immense importance, and that is just about as much as he cares for. What are others to him? Mere lilliputian puppets playing the second fiddle to him. He is lord; they are POWER AND INFLUENCE OF SELF-ESTEEM. 137 subjects. He is master; they are servants. He is first; they are second. What cares he for their opinion ? It is not worth minding. He considers its source, and regards it as little as the idle wind that plays in dallying breezes about his temples. Other men are but flies, whisking in insignificance about him. They are very convenient, it is true, to do his bidding, and serve him in his wants; but then they are so mean in comparison with him that he cares not to commingle with their vulgar herd. Here and there is one formed of noble blood, wearing the stamp of true nobility. With those he can consort in high and hon- orable companionship. In their veins the blood-royal all flows. See this gentleman of honor among his fellows. He walks with lordly mein. A calm, dignified self-compla- cency is written on the fixed and satisfied features of his face. His hat he supports as a crown on his head. His body he bears about as a precious thing. He robes it with care; feeds it on precious food; rests it on couches of superb comfort, for it holds the best drops of the royal blood. The ground, he treads on as though it was really his, and not his Father's, and scarcely good enough for his footstool at that. If he speaks to another it is as though the king condescended to notice his subject. He looks down, and talks as though he did it just because it pleased himself so to do. He expresses his opinions as though they were absolute law. He despises all dissenters from them. They are fools who think differently from him. They ought not to be tolerated. He would crush them 138 THE HAUGHTY LOKDL1NG. as puff-balls under his feet. He considers it bold pre- sumption for one to be opposed to him, which ought to be immediately rebuked. His requests are all commands. His invitations are positive mandates. He loves to rule. The atmosphere about the throne is congenial to his feel- ings. Authority is the natural instinct of his character. He was born to be a leader. In whatever enterprise he engages, he must be first. No. 1 is marked on his brow. He is a man, and requires that all shall so regard him. He places an exalted value, not only upon himself, but upon every thing that issues from himself. His labors are vast, and strikingly significant. The results of his ef- forts are but the elaborate products of genius. He reads his own writings, and is charmed by their elegance and beauty. The sentences are precise and clear; the peri- ods lofty and grand; the thoughts bold and dignified. Few men can write writh him. He listens to his own voice in public address. It is full and noble. Its modu- lations are the manly master-strokes of eloquence. What bold figures he uses ! How striking ! AVhat fullness to all his periods; what power in his arguments; what vigor in his style of delivery! The same self-satisfaction marks all his actions, whatever be his calling or profession. He is a natural boaster; a constitutional braggart; an egotist from the center outward. Every thing that he sets his seal upon is a little better than any thing else of its kind. If it is his, that is enough to make it better. He loves to talk of himself, of his wonderful exploits, his victories and achievements. He can never listen to the stories of oth- ABUSES OF SELF-ESTEEM. 139 ers, because they always remind him of something far more important in his own history. You will observe that in his conversation he always uses the personal pro- noun in the first person. "I," "My," "Me," are words of vast significance. If he has large Destructiveness and Combativeness he is a tyrant, an oppressor, exacting and severe. He loves to wield the scepter. Authority he loves to exercise. He never tires of ruling. This is Self-Esteem. Its abuse is tyranny, egotism, ar- rogance, pride, haughtiness, self-conceit, presumption, im- pudence, boasting. Its use is to give self-reliance, self- respect, dignity, confidence, a proper regard for our own rights, opinions, privileges, character, and standing as a child of God; to impart a tone of real nobility and dig- nity to all our actions. This faculty should be cultivated in the young, for without it, man lacks that spirit of man- liness, dignity, and honor which constitutes one of the main pillars of a reliable and virtuous character. Its natural language is clear and unequivocal. It is the language of dignity. It bears the head high; the body erect; gives fixedness to this natural position, and gene- rally a slow, solemn movement to the whole body. I need not speak at length of its language. It cannot well be mistaken. Some of its actions are often confounded with Approbativeness. Care should be taken to avoid this. The organ of this sentiment is located above Concen- trativeness, and between the two organs of Approbative- ness, at the crown of the head. When it is large, the crown of the head is high. 140 CAUTIOUSNESS. CAUTIOUSNESS. Here is one more faculty that has a dear love for self, and is frightened almost to death if self is in the least pos- sible danger. It is the Sentinel on the outer wall of the soul to give warning of the approach of danger. Did you ever see a flock of crows light down in a corn field, or upon a carrion ? You must have observed that one crow always places himself upon some high tower, or observatory, from which to look out for danger. When- ever he fancies that danger is near, he gives the sig- nal and takes to his wings. In a moment the whole flock are making off as though death was on their track. This watch is the faculty to which we refer. Its name is Cau- tiousness. It is the sleepless soldier of the camp on the outpost. We are exposed to dangers on every hand. Enemies lurk in perpetual ambush about us. Disease floats in the wind, is coiled in our food, our drink, and rises in miasmas from the earth. Death has his bow bent and his arrow aimed continu- ally at us. Ruin is riding his red chariot on our track at the speed of the whirlwind. In the cloud is concealed a deadly archer, whose eye of fire is fixed upon us, and whose bolt of flame is quick as the glance of thought, and ruinous as the breath of destruction. Pitfalls are beneath our feet; floods are sweeping around us; pestilence walks at noonday, and steals in lurking silence at night. Our reputations, our fair characters are as much exposed as are our lives. Surely we are in need of a faithful sentinel THE 8ENTINEL OF THE MIND. 141 upon the highest eyry of the soul to warn us of the ap- proach of danger. The most vigilant and keen-sighted that can there be stationed cannot foresee all dangers and warn us against all harm. It is not in human fore- sight or power to know all the invisible approaches of the multitude of enemies that stand around man, thick as tombs in a grave-yard. But some may be seen. It is the office of Cautiousness to use the utmost vigilance as the sentinel of the mind, to watch for danger from every point, and to exhort every faculty to prudence, to consid- eration, to close circumspection. It is its office to hold a perpetual check on the hasty and turbulent impulses of the mind, and plead with them to " let their moderation be known unto all men." Every faculty of the mind would run wild in excessive extravagance, were it not for Cautiousness to hold it in check. The passions and the appetites would know no bounds, the affections would be flames of unquenchable fire, the sentiments would know not but that they might clamor in passionate anxiety, day and night, for the ob- jects of their desire, did Cautiousness not hold its steady rein, curbing their unbridled licentiousness. Man would not only bring himself to ruin by his reckless exposure to physical dangers, but he would ruin his mind by an ex- cessive gratification of all the mental desires. He would burn up his soul by the flames that are enkindled within it, and which, held in check, constitute its glory and its grandeur. Cautiousness may be regarded as the great regulator in 142 A MENTAL UALANCE-WHEEL. the mind, holding every part in its proper action, and controlling all by its prudential dictates. The mind is made up of hot impulses on the one hand, blind as stones, and clamorous as hyenas for their prey, and checks and balances on the other, to hold their power in proper subjection. Cautiousness may be considered the grand balance-wheel, influencing the whole by its steady and prudent movements. The beauty which this regulation affords is truly delightful to contemplate. Who can look for a moment at the mind and not exclaim, " how wonderful, how sublime ! The evidence of a God is here." Long ago it was said, " An undevout astron- omer is man." With how much more emphasis may it be said, "An undevout phrenologist is man." I am lost in wonder and amazement when I attempt to glance at the sublime excellency of the mental constitution, and the infinite wisdom and love displayed in its creation. Even in these birds-eye views which we are now taking, we cannot fail to see astonishing displays of creative skill and wisdom, and the clear evidences of equal goodness. Study these, my young friends, in humility and reverence, and give God the praise. When the impulses are very strong, Cautiousness should be strong also, in order to hold them in proper subjection. When the impulses are weak, Cautiousness should be cor- respondingly weak. Some minds require large, while others require small Cautiousness. The effects which Cautiousness exhibit are to be determined, not by its size alone, but by its size as it relates to the strength of the BASHFULNESS. 143 impulses. In some, Cautiousness watches for physical danger, in others it watches the character. This is to be determined by the combinations. Large Cautiousness prevents great risks, great expo- sures, and great efforts, and hence often makes a man a small man, who otherwise would be a great man. " Noth- ing ventured, nothing made," is the old saying, which large Cautiousness never approved. Thus it is clear that this faculty may exercise too great an influence in the charac- ter. Its suggestions should be thoroughly weighed by the intellect. To this it should always make its appeal. Bashfulness, or diffidence, in children and adults, which is so painful to endure, and a source of so much awkward- ness, arises from excessive Cautiousness. Care should be taken in the training of such persons, not to inflame this faculty by threats and by frightening them with real or imaginary dangers. Excessive Cautiousness, with small Hope, produces melancholy. Those having such a combination should associate with those of an opposite cast of mind, whose influence will dispel their fears and throw sunshine on their pathway. The organ of this sentiment, which is so watchful of self, is directly on a line between Approbativeness and the ear, joining domains with Approbativeness. When large, it gives great width to that region of the head. LECTUEE VII. The Selfish Propensities—Vitativeness, or Love of Life—Misery PreferaDle to Non-existence—Anecdote—Combativeness—The Steam-Engine of the Mind— Its Uses in all Effort—Abuses—Its Natural Language—Destructiveness—His- tory of its Discovery—Its Legitimate Uses—Necessary to Moral Effort- Abuses : Hatred, Cruelty—Education—Interesting Case of a Boy—Secretive- ness—Its Nature and Uses—Indian Shrewdness—Alimentiveness—Function of Alimentiveness—Acquisitiveness—Its Stimulus to Action—Its Labors and Rewards—Mammon-Worship. THE SELFISH PROPENSITIES. There is a class of faculties which regard self in its wants and dangers, and contemplate its protection and their sup- ply ; and devoting their energies in the present mode of life chiefly to the physical being, they are called Selfish Propensities. The first of these is, VITATIVENESS. It is the love of life. All know how deeply rooted in our nature is this principle. Alan is a dear lover of life. Life to him is sweet. Though it is filled with pain ; though overarched with clouds from which leap the live thunder- bolts of pain and death ; though thorns invest him at every foot-fall; though sin spread wretchednpss on every hand, VITATIVENESS. OR LoVi OF LIFE, 145 and grief and sorrow mark him as their victim, still he clings to life. It is a blessed boon. He loves it well. It has a thousand dear objects, a vast variety of beautiful things; and though it is canopied with clouds, the rainbow of promise spans them all. It is Vitativeness that gives this love of life. This is a principle in the mental consti- tution as much as the love of offspring, or the love of com- panions or friends. The very existence of this affection, as a part of the spiritual man, is to my mind a proof against the doctrine of the cessation of being, and in favor of the immortal nature of mind. It is the life of mind that it loves; the life of the thinking, enjoying, loving prin- ciple. This affection is manifested through a cerebral organ, as is every other mental faculty. Some have supposed this to be an inherent principle of all affection; but we find that in some individuals it is very strong, while in others it is comparatively weak. Some will cling to life, though be- reft of every enjoyment, with a strong and singular tena- city. For nothing will they give it up. To them there is nothing that looks so awful as a cessation of being. They would have life continue though its breath be drawn in misery. The celebrated case of M'Gregor, recorded in some of our school-readers, illustrates the power of this affection in some instances. One man once assured me that endless misery of the most excruciating kind, without hope of redemption, or relief, was to him far more tolera- ble to contemplate than absolute destruction, or cessation from being. To him nothing was so absolutely shocking 13 MISERY PREFERABLE TO NON-EXISTENCE. as nonentity. He was not a believer in endless sufferings in any form; so we may conclude that he spoke the full sentiment of his heart. The strong love of his beino- was his love of life. Others have told me that in destruction they could see nothing particularly terrific. They would prefer to live; but rather than suffer much, they had rather cease to exist. So that this love is like all others, strong in some individuals, and weak in others. Those in whom it is very strong, generally cling to this life with a great deal of tenacity, even though they have the fullest con- fidence in an immortal existence. They love life in any form, and would prefer to exist forever in this world, rather than exchange this for one they had every reason to believe better. Persons in whom this love is very strong, will live under circumstances that would destroy the life of those in whom it is weak. They love life, and determine to cling to it and retain it. By this determination they ward off the shafts of death. I once heard a story of a maiden lady of great wealth who was very low with a dangerous disease, and was not expected to recover. She was considered, and supposed herself, at the very door of death. She occasionally over- heard some of her anxious relations conversing about her wealth, counting the several shares, and the amount of each. The good woman's indignation was stirred, to think that, in the very hour of her death, her best pretended friends were thinking not of her loss, but of her money, which she was leaving to them. In a moment she deter- mined that they should not have it; and, to their utter COMBATIVENESS. 147 astonishment, ordered away her physicians, and declared that she was not dying, and would not die, but would live and take care of her own money. The story says that she recovered rapidly, and lived many years, to the great an- noyance of her friends. There is no doubt but that a strong love of life does much to prolong this present exist- ence. If one loves to live, and determines to live, disease must be powerful that will carry him off. The organ of Vitativeness is located just behind the ear, nearly under the mastoid process. When it is large, it extends back of this process, and give great width to the head behind it. Its size and strength can generally be readily determined. Care should be taken that the mas- toid process be not mistaken for this organ. COMB ATIVENE SS. Directly above this is Combativeness, the proper and zealous defender of life and its rights. Vitativeness loves life, and calls on Combativeness, its next-door neighbor, to defend it at all hazards; and so zealous is Combativeness, oftentimes, in its defense, that it will expose life to the most imminent dangers, to maintain its own positions. The proper office of Combativeness is not to fight, but to give spirit, point, ambition, zest, and fire to the character. Its main object is to act as a spur to the other faculties; to goad them on to activity, to exertion, to vigorous efforts, to daring exploits, to bold attempts, to brave encounters, to great undertakings. It is the active, zealous waker up 148 THE STEAM-ENIiINK OF THE MIND. of the soul. It applies its torch of fire to every faculty, and stimulates each to a flaming life. A mind without Combativeness would be like a steam-engine without fire; a cold and dead association of mighty but sleeping powers. It would be too dull, too lifeless, too insipid for any of the active duties of life; too nearly dead to be great or good, tender or kind. It could neither love nor hate, think nor act, with any force. It would move at a snail's pace, and be a perfect dump—actually good for nothing. It would scarcely give life enough to the body to cause it to breathe sufficiently to live. While large Combativeness would wake up evei y energy of the soul, animate the affections with a flame of fire, and the intellect with a torch of light. It would stir the blood to a perpetual fever-heat. It would give fire and zeal to all the noble aspirations, fervency to prayer, brilliancy to hope, tenderness to love, warmth to benevolence, vigor to morality, earnestness to religion, ac- tivity to business efforts, and a general vigor and anima- tion to the whole life. Combativeness can never supply the place of intellect, but it will often whip up a small intellect to great exer- tions, and cause it to wear the name and badge of great- nesss; while a mind naturally powerful will lie through life in dormancy and lifelessness, and actually rust out its gigan- tic powers, for the want of the stirring impulses of full Com- bativeness. It is often the case, that a small brain acts with great energy, and performs a vast amount of mental labor; while a large one will accomplish but very little, when the reason for this difference is wholly found in the awakening ITS USES IN ALL EFFORT. 149 influences of Combativeness. It is the faculty that enkin- dles the impassioned desire to overcome all resistances, to surmount all obstacles, to get round and over or through all barriers, to conquer all enemies, and to hold a triumph over all victories. It is the faculty that craves, succeeds, and rejoices in it. Hence it is of vast importance in all enterprises. Are you treading the paths of science ? Com- bativeness is necessary to clear the way, to remove obsta- cles, to break down barriers, to givezeal, and fire, and vigor in the pursuit of its various objects. Are you prosecuting the claims of business? It is equally necessary to stir in you the strong desire for success, to enable you to cope with competition, to brave opposition, to fear no danger, and to press vigorously and boldly onward to the attain- ment of your object. Are you in the practice of any pro- fession ? Its stirring voice you have need to hear and heed, or feeble will be your professional efforts, low your pro- fessional aims, weak your professional talents, and small your success. Do you court the rich enjoyments of social life ? Combativeness you need, to enable you to provide a home and its comforts, and realize the exquisite and re- fined pleasures it affords to the affectionate heart. Would you lead a life devoted to goodness, to morality, and reli- gion ? Then the warm fire of this faculty should be enkin- dled within you, to stir your soul to vigorous efforts in a divine life, to give you zeal according to the excellency and the grandeur of your work, and that fervency of spirit, and strength of aspiration, which will make permanent the deep and glorious desire for a God-like life. 150 ABUSES--ITS NATURAL LANGUAGE. The necessity and use of Combativeness, then, are man- ifest at once. But it is liable to the greatest possible abuses. There is danger of its flame rising too high, of its fire becoming too hot. Then it exhibits itself in a flaming passion ; then it pours forth a volley of angry words, heaps malediction upon malediction, turns its possessor into the image of a tiger, ceases to become an inspiration for good, and deforms, harasses, and degrades the whole soul. Its abuse is anger in all its ten thousand forms—fighting, quar- reling, contending, fretting, scolding, complaining, fault- finding, vexing, teasing, harassing, denouncing, ridiculing, abusing, discomforting, etc. In characters where it is strong, it is abused unconsciously. It engenders the habit of sharp speaking, a pert and tart kind of pleasant fault- finding, which is very amioying to others, often planting a sting in their bosoms which they cannot expel. It often gives the ability and the disposition to carry on the tongue a long, sharp dirk, something like the dagger which the serpent carries; and it is run remorselessly into every body's heart that happens to do or say any thing that does not exactly please. In characters where it is strong, it gives a wonderful disposition and ability to use sharp, sarcastio, venom-toothed words; words that bite, and sting, and cor- rode ; caustic words, that eat into the very quick, and make one's soul smart as though an adder had stung it. This faculty is very generally abused in giving frequent utterance to such corroding words and sentences, and giv- ing birth to the feeling out of which they grow. The nat- ural language of this faculty is very plain. It g'.es a DESTRUCTIVENESS--HISTORY OF ITS DISCOVERY. 151 quick, side wise snap to the head, with a little cant back ward. It gives a hasty, quick tread, and a kind of snap to all the motions of the body ; a quick, hasty, clipping man- ner of speaking; a darting, vivid expression to the coun- tenance, and a restless and impatient manner to the whole person. DESTRUCTIVENESS. The nearest kindred to Combativeness is a faculty named Destructiveness. By common consent, among phrenolo- gists, it is called by this cognomen; but it is most evi- dently misnamed. It is named in view of its abuse, rather than its use. The great leader in phrenological sci- ence was long at a stand whether he should call this faculty Destructiveness, or not. He disliked to believe that man was a destructive being. Yet he saw him, in his wars, mur- dering his own species; he saw him, in his sports, destroy- ing the animals about him, often doing it for the merest pastime; he saw him, for aliment, devouring the very an- imals which did him the best service. And what could all this mean ? He must have a faculty in his mind which delights in destruction. Often, in children, we see a spe- cies of delight in destroying their toys and playthings. These considerations induced Dr. Gall to christen this faculty Destructiveness. But it appears to me that it is named with reference to its abuse. It is true that man does all these things; but he doos them in abuse of his nature, in abuse of the very faculty which enables him to do them. Similar re- 152 ITS LEGITIMATE USES. marks might have been made on Combativeness. That faculty is also named from its abuse. Man is a combat- ive, fighting being, under the abuse of his nature. The true and legitimate office of these faculties is, to give en- ergy to the character; to give force to the action of the other faculties. Combativeness is the fire, while Destruct- iveness is the steam, of the spiritual engine. Combative- ness kindles the fire which raises the steam, by which the whole mental apparatus is forced into powerful and active labor. And a mind without Destructiveness would be just as useless as an engine without steam. Force of charac- ter, energy of spirit, power of action, are conferred by this faculty. It is the spring-source of that prime and cardinal virtue, Perseverance. We have often heard the praises of perseverance; we have heard of its energy, its labors, its tireless arm, and unflinching zeal. These are but so many praises of Destructiveness. Perseverance, however, it should be remarked, is a compound virtue, formed by Destructiveness and Firmness; but its active element, its element of power, comes from the faculty of which we are treating. All men of energy, of bold and resolute deter- mination, of vigorous action, of strenuous endeavor, of thorough-going force, are strongly endowed with this faculty. It gives power to the will, vigor to thought, and success to action. It is pre-eminently the faculty of success. It digs, forces success out of every enterprise it undertakes. Look around you at the successful men in the conflict of life; they have strong and active Destructiveness. It is ne- cessary in every business and pursuit, even in the pur- NECESSARY TO MJ! M. EFFORT. 153 suit of moral good. The moralist must have it strong, or his morality will be weak and sickly. The religionist has it strong, or his religion will be but a faint desire. It will never show itself in noble actions, in self-denial, in strenu ous spirit-struggles for good. In no work of life is it more absolutely necessary than in the self-sacrifice and discipline imposed upon man as the noblest and last duty of religion. To overcome the undue exercise of the selfish sentiments and propensities, to curb the appetites, to bridle the lusts, to resist temptations, and to labor with a manly boldness and vigor for the high vantage-ground proposed by reli- gion, is a work of indomitable energy. The reformer has great need of this power of mind. He has to oppose old errors, old practices, time-honored usages, and work his way against the strong tide of popular sentiment, and the mighty barrier of popular prejudice. Silent will be his tongue, and palsied his hand, if he is not strongly endowed with the energy and power of Destructiveness. Every man, every woman, has need of the strong im- pulse given by this stirring, pushing, daring, restless energy of soul. It is the origin of efficiency and thoroughness of spirit, and the sworn enemy of tameness. It nerves the arm with power, sharpens the intellect, stimulates the moral sentiments, fires the affections, presses into action every power of the soul. It gives not a fitful flame of en- ergy, but a steady, burning impulse. Most essential is this faculty of the human mind; yet it is liable to great abuses. It is a strong impulse ; a powerful passion ; and when not held by the strong rein of self-restraint, it often 154 ABUSES--HAl'KKU--CRUELTY. overruns all bounds of moderation, and bursts out in vio- lent passion, in deep anger, in boiling resentment. When it is stirred to hatred, it is deep and uncontrollable. It is the madness of the bull-dog, the deep, vindictive rage of re- venge. It is the feeling that holds grudges, that cherishes resentment, that burns in a fire of perpetual hatred. It never likes to bury the hatchet. It wars against forgiveness. It is the seat of every thing that is awfully black and re- vengeful in malicious hatred. The organ of this powerful faculty is in the base of the brain, just above the ear. It is in the center of the basilar brain. When it is large, it gives great width to the head; and when very large, it makes the head nearly round, like the head of the bull- dog. Beware of a large round head; it has a gulf of tartarian flames within it. The head should not be too flat nor too round. If too flat, it will lack energy ; if too round, it will be very liable to run into the extravagant abuses of Destructiveness. Great care should be taken in the cultivation of this faculty. It should be trained with tender solicitude, and made to work for the higher and nobler sentiments. When it is very large in children, the only way of proper treatment is to mold their spirits with kindness. I once tried an experiment on a little boy about four years old. He was a sweet, active, and usually a good child. It was in the early part of my teaching, when I had not so much control over children as I afterward ob- tained. I observed, on the first day that this boy entered school, that he had enormous Destructiveness, and I feared that I might have trouble with him. Several weeks pass- EDUCATION--INTERESTING CASE OF A BOY. 155 ed, and he proved himself as pleasant a scholar as 1 had ever had. Now, Phrenology, thought I, here is your test ? Notwithstanding the child's perpetual pleasantness, I doubted not the testimony of this science, that cannot lie. At length the day of trial came. The little fellow wished one day for a privilege that I thought it not proper to grant him, and in refusing to comply with his request, I accidentally did it in such a way as to offend him. He commenced a loud and boisterous cry. I coaxed, plead, entreated; tried every means within my power to pacify him, but all to no effect. I tried letting him alone, but that made him all the worse. Again and again I tried to flatter and coax him to quietness, or to turn his attention to something else; but no, he grew every minute the more willful and outrageous. After some half hour's fruitless effort in the way of kindness, I thought I would try the force of threats. These succeeded no better. I then re- sorted to the rod; but this only added fuel to the flame. I whipped him till I was afraid I should do his body a positive injury, if I persisted. I then imprisoned him under a desk till he cried himself to sleep. He slept some half an hour. He then awakened in as much of a rage as when he went to sleep, and commenced his bellowing cry. I went to him and endeavored to pacify him, but all to no effect. After crying at the top of his voice for some half hour longer, I went again and spoke in the sweetest tone I could use, and lo! it was like a miracle. He looked up and smiled, as does the teary sky after a thunder-storm. He wiped up his face, took his seat, and looked as happy 156 SECRETIVENESS--ITS NATURE AND USSS. as one first delivered from a dreary prison. His violent passion lasted nearly two hours. Had he been strong enough, he would have worked his way to the desired ob- ject, had it lain through a stream of blood. This illus- trates the abuse of Destructiveness, when very large. SECRETIVENESS. Between the organs of Destructiveness and Cautiousness lies the organ of Secretiveness. Man is in great need of a faculty which shall enable him to conceal his feelings, to hide them from the public gaze. If every feeling of his heart, every thought of his intellect, and every suggestion of his propensities were acted out, and the whole inward man, in all its various states and changes were exhibited in the outward life, what a strange, ludicrous life he would exhibit! Who would have the world know the secret whisperings of his propensities? the contentions and strug- gles that go on within him ? Then, how could man form his plans of life, do his business, control his affairs, if the suggestion of his every faculty was carried at once into the outward life? The truth is clear, that a concealing faculty is absolutely needed. It is necessary for him to hang a curtain around his soul, and do his planning behind it. Secretiveness affords this curtain. When very strong, it is the seat of hypocrisy, lying, cheating, deceiving, trick- ery, stratagem, and all kindred vices. It gives a low shrewdness, cunning, and deceitful sharpness. It is the leading power in the Indian character. It is the source of INDIAN SHREWDNESS--ALIMENTIVENESS. 157 Indian shrewdness and cunning, watchfulness, and deceit. When combined with large Acquisitiveness and small Con- scientiousness, it makes a thief. You will see its best illustration in the cat tribe of animals. See how cunning and shrewdly they lie in wait for their prey. When this organ is large, combined with a large development of the other side organs, it gives a sharp business tact to the mind, a planning, scheming, contriving disposition in all v business matters, and almost always makes a successful character. Its natural language is sly circumspection, watchfulness, a catish expression and action; a still, care- ful walk ; a low, sly tone of voice, frequently falling into a whisper; a disposition to whisper in the ear, to step aside to say the most trivial thing, etc. It is a very useful facul- ty, but is liable to abuses. Great care should be taken in guarding it well. It needs a world of good training. ALIMENTIVENESS. No fact is more clearly written in the history of the hu- man species, and in the experience of every man, than that man is an eating and drinking being. Eating and drinking is the business of life. In every season of life he eats. In every age of the world he has eaten. In all countries he eats. The high and the low, the rich and the poor, eat. The king and the beggar, the belle and the washerwoman, the professional man and the chimney-sweep, all eat. Surely we need no more proof than we have, that man is an eating being. He devours every green and every liv- 14 158 FUNCTION OF ALIMENTIVENESS. ing thing. Who doubts that man has a natural disposi- tion to eat ? This is a mental, not a bodily disposition. It is the mind that calls for food when the body is in need of it. The body is the mind's subject. The mind must take care of it; preserve it; guard it; supply its wants. It is continually subject to the wear and tear of life. This continual decay is supplied by food. The organ which gives appetite is in the base of the brain, and is located just in front of the external opening of the ear, and above the cheek-bone. When it is very large, it gives a full, swell- ing appearance to the sides of the head, in front of the ear; a widening from the eyes back. It makes a good eater, a lover of good victuals. It gives a warm respect for the table, and especially for its precious burden. Feastings and fast-days are to this faculty great and memorable oc- casions. In woman it gives an excellent ability for the culinary profession, and makes her an accomplished mis- tress of the kitchen, cooking-stove, and dining-room. If time would permit, I should like to speak at length of the abuse of this faculty. Men, instead of eating and drinking to sustain life, are eating and drinking to destroy it. They are eating themselves into the epicure's grave. They grat- ify appetite at the hazard of health, life, peace, wisdom, morality, religion, spiritual progress, happiness, and every thing else that is good. ACQUISITIVENESS. That man has an acquisitive disposition, no one denies. It is proved by his life, by his large estates, by his daily ACQUISITIVENESS--ITS STIMULUS TO ACTION. 159 objects and labors, by his service for Mammon. Acquis- itiveness is the ppoperty-loving instinct. How deeply seated is the love of gain in our natures ! and how much does it influence us in our daily avocations! Look out upon the world, and see the scramble for wealth. In ev- ery continent, and on every island where civilized man is found ; in every country, nation, state, town, neighborhood, ;