the general power of concentrating our faculties, Dr Brown proceeds to speak of the "infinite accession which it affords "to our happiness and affections. By this, indeed, we acquire the power of fixing, in a great degree, our too fugitive enjoyments, "and concentrating them in the objects which we love.... Why is "it that the idea of our home and of our country has such powerful dominion over us, that the native of the most barren soil, when "placed amid fields of plenty, and beneath a sunshine of eternal "spring, should still sigh for the rocks, and the wastes, and storms "which he had left ?...It is because home does not suggest merely a "multitude of feelings, but has itself become the name of an actual "multitude," &c.

Some of the observations in this paper may appear to you, Sir, to savour of what Phrenologists have called the old school of mental philosophy. My metaphysical notions were indeed formed in that school; and it was only by the overpowering evidence of facts that I was convinced of the general truth of the phrenological doctrines. Permit me to express my regret at seeing a feeling of too indiscriminate hostility towards the speculations of the former philosophy manifested by many Phrenologists. The spirit of analysis which distinguishes the later metaphysicians might be cultivated more extensively, (for I do not say that it is wholly excluded,) and with eminent advantage, in phrenological inquiries. It may be remarked also, that while the metaphysicians theorized too exclusively on the information of their own solitary consciousness, Phrenologists seem frequently to forget, that consciousness is a source of evidence necessary to the interpretation of many phenomena which we discover by observation; and that it cannot admit of a doubt, that a diligent attention to the operations of our own minds will contribute greatly to our success in unravelling the conduct and the mental character of others. It would, I think, be found, on a candid examination, that the different theories of mind throw light upon each other, and that many of their principles approximate much more closely than their several advocates are willing to believe. By a sifting of the materials of each, the truths common to all would be separated from the errors with which they are mingled, and would lay the foundation of a philoso

phy approaching nearer to a true interpretation of nature than is furnished by any of our present systems.

Edinburgh, 7th Dec. 1825.

I am, Sir, yours, &c.

SPECTATOR.

ARTICLE V.

ON THE FACULTIES EXERCISED WHILE WE ARE PLAYING AT GAMES, WITH SOME CONSIDERATIONS ON THE FUNCTIONS OF THE ORGAN CALLED THAT OF WEIGHT.

TO THE EDITOR.

SIR,-There are few persons who do not feel an inclination to join in the amusement of playing at different games. I do not now refer to the propensity for gambling, but merely to the gratification of those faculties, from the exercise of which is derived the pleasure that is felt during the progress of a game, while the disappointment caused by losing cannot be such as to excite any great or permanent uneasiness. All rational pleasure in playing ceases whenever the object is to acquire money, or to gratify Destructiveness or Self-esteem. The genuine source of pleasure is in the exercise of skill; and when a game is won, Love of Approbation is indulged without rendering us vain in any inordinate degree, and without the excitement of any inferior desire. Accordingly, we observe a much greater excitement among those who prefer the game of curling, of pleasurable feeling of a lively cast, than among those who play at games with the view to win money; and chess-players know the gratification derived from the exercise of the higher powers, although they sit with all the gravity of judges, and in the most profound silence.

There is, happily, a very proper feeling among the majority of mankind, both of the moral turpitude and of the impolicy of gambling; but in playing at games much rational

and wholesome recreation may be found, provided those faculties which it may be dangerous to excite be moderate or well-balanced. With the reservation now stated, I will go so far as to affirm, that playing at games should form part of the education of youth. One great object to be regarded in education is to exercise the faculties in a variety of ways, so as to prevent their becoming weary; and, therefore, when it is practicable to exercise the same faculties in different modes, by proper alteration of objects presented to them, there can be little doubt of the propriety of availing ourselves of means to that end. Whatever excites interest, tends to banish all idea of fatigue or labour; and I cannot imagine any thing better calculated to render the organs of the faculties healthful and active, than their occasional exercise in playing games. Of all the games resorted to for recreation, that of chess is, at once, the most rational and the most fascinating; there is scarcely a faculty that is not put into requisition to the utmost stretch of its activity while the mind is engaged in a contest on the chess-board The first thing necessary for a chess-player is a perfect equanimity of temper, or, at the least, power to control any defect in it; at the same time he must have a sufficient endowment of those powers that will lead him without fear to the engagement. A large Benevolence, moderate Combativeness, and full Destructiveness, will give that calm but resolute feeling which a person must have in order that other powers may have fair play. He must resolve to beat his adversary if he can, because his adversary would take it ill were he not obliged to exercise all his skill in defending himself, or in undermining the plans of his opponent; while the two last-mentioned faculties give resolution, they are directed by good breeding, which I consider to be one of the results of a large Benevolence in combination with the other two as stated, and moderate Self-esteem. That we may feel an interest in the game Hope must be rather large; and this being active, will excite the moderate Combativeness and full Destructiveness, keeping up the desire to win the

game. With such feelings a good player takes his seat; and we now consider the faculties which are necessary for enabling him to conduct his game. A large Secretiveness and Causality will enable him to lay down plans, and to draw the consequences of such moves as he may contemplate according to the circumstances of the game; a rather large Cautiousness gives time to these faculties to exert themselves; Comparison will enable him to take a view of different plans calculated to counteract what he may conceive to be the designs of his adversary; Relative Position will fix in his view the position of the pieces as arrayed in his plans, or in the supposed consequences of the moves his adversary may make; large Concentrativeness must now keep all these faculties in active ope*ration, so that he may constantly have a clear view of the probable consequences of the different moves he has been considering; Love of Approbation excites Cautiousness and Secretiveness, and Firmness decides what is to be hazarded, and a Piece is moved. Now is felt that intense interest and anxiety in which the pleasure of the game consists; the whole mind is concentred; and if Mr Combe be correct in his idea of the functions of organ No 3, he will never fail to find a confirmation of his doctrine in the development of good chess-players. For my own part, I can say that I am exceedingly fond of this game; but if my adversary takes much time to consider what he is to do, I am sure to be beaten, for my thoughts begin to wander, and I forget my purposes. No 3 is but moderate in my development. Now, it may be mentioned, that the organ of Tune is that which distracts my attention on all occasions; it is not very large, but it is excessively active, and perpetually intrudes whenever the other faculties relax in the least degree. This predominance of one faculty may enable those who are puzzled by the doctrine of modes of activity, to understand what is meant by activity as distinguished from power. Perhaps the best analogy for natural philosophers will be the distinction between momentum and velocity. Acquisitiveness operates in a certain de

gree in playing at chess, in giving the decision to keep possession of the move, so that the adversary may be thrownu pon the defensive. While Hope and Fear are still in a state of excitement, the thoughts are still concentred in the consequence of what may be the adversary's move; we hope that he may take a bait, or move a particular piece; we fear he will move another, or not take the bait; we are ready to rush on should our hope be fulfilled; we are preparing a new plan lest our fears should be realized; without a large Concentrativeness and Firmness we should become confused; our thoughts would wander, our plans would be forgotten, and we should lose the game.

We

The game of billiards is, perhaps, the next most interesting, though it be less an intellectual amusement; there is room for the exertion of the higher faculties, mechanical dexterity is indispensable, and Constructiveness must be pretty full to give the power of managing the stick; Relative Position keeps us in mind of the places which we desire the ball should occupy, after being struck in any particular manner. must calculate the probability of our gaining our object, and weigh well the risk in attempting it. But what leads me to the consideration of this game is, that we must compare the probable result of every mode of thinking. We are presumed to have all the previous experience necessary in regard to the condition of the table, its level, the uniformity in the elasticity of the cushions, which, and other facts, Observativeness or Lower Individuality furnishes to Upper. Individuality, which retains them. The exertion of a faculty in estimating the comparative force with which a ball should be struck in certain circumstances to produce a required result is necessary. This is not the faculty which has received the name Comparison; for here it is not one thing that is compared to another in order to discover difference or similitude, or a means of illustration in analogies, but the same thing compared with itself in different degrees. Dr Spurzheim observes, I think, that all the faculties compare; if so, Compa