monstrate our own self-denial, and, at the same time, justify the high station we assign to the author among the cultivators of the best, because the most beneficially useful, of the sciences. Whether the age in which we live be enlightened enough to profit by his services, and generous enough to confess obligations to their source, we do not say; but sure we are, that the prosperity of our race, and the attainment of that dignified elevation to which it seems the gracious purpose of the Creator we should aspire, and not without hope, cannot possibly be accomplished by any agency which disregards, far less contemns, the labours of this eminent and singularly successful philosopher. We close with these extracts and this sentiment, because the nature of the Seventh Section, which alone remains to be noticed, precludes any particular remarks, and because we are sure any thing we could add of our own would come with poor grace after matter of such interest and energy.

"Wants, like faculties, are either of an inferior or a superior na"ture. To be just is a want for the righteous, as to take nourish"ment is for him who is hungry. As, however, the animal facul"ties are the most generally active in man, if wants are spoken of,

we commonly think of inferior powers, as of self-esteem, ambi"tion, personal interest, &c. Now, as happiness depends on the "gratification of active faculties, and unhappiness on their non"satisfaction, it is obvious why those who are fond of ostentation, "luxury, riches, distinctions, &c., are commonly discontented or "unhappy: it is impossible to appease their wants or desires.

"Thus, wants or desires, or, in other words, the activity of the "faculties, are not the immediate cause of happiness or unhappiness. "The whole of the mental powers acting with energy, may be "sources either of bliss or of misery. This follows on the possibility. " or impossibility of gratifying their impulses. He who has many. "faculties active which he can satisfy, is more happy than the man "who has no desire whatever; it is, however, better to be without "desire than to possess very active faculties with no means of minis"tering to their cravings. Even those who are eminently endowed "with the superior faculties, and who would see every one happy, "find a kind of misery in the injustice of mankind. The unfortu "nate of this kind, however, are by no means the most numerous.

"Those who have studied the doctrine of wants have not distin"guished the faculties sufficiently from their satisfaction. This may 66 vary, and produce both good and evil. Religious sentiments are "inherent in human nature, but they have been fearfully abused,

" and done an immensity of mischief to mankind. Philosophers do "ill merely to dwell on the absurdities and crimes these feelings "have occasioned; they ought also, and rather, to indicate the "manner of cultivating and directing these very superior parts of our nature, to the increasing of our own and our neighbour's happiness. Religion itself must never be ridiculed; certain actions, "however, called religious, are but too fit butts for mockery. If "the vain and ostentatious be prevented from carrying images of "saints in procession through the streets, they will still invent new "divinities, and show them with pomp in the churches. It would "be of essential importance to enlighten the understandings of such "men. We can live on many and various sorts of aliments, and credulity may admit reasonable things as well as absurdities.

"It is the study of human nature which shews how ignorance, "both in governors and the governed, is the principal cause of un"happiness. Our ignorance in regard to the laws of nature is the "most to be lamented; for as they are constantly neglected and in"fringed, we are continually punished, and never know wherefore. "Moreover, the principles of several governments being atrocious, "frequently-recurring revolutions were unavoidable, for man natu"rally desires to be happy; religion, too, being superstitious, was, of necessity, exposed to change in proportion as intellect improved." "It is evident, that to promote human happiness, the causes "which oppose it are to be removed, or, at least, diminished. All "that can augment or excite the animal nature is therefore to be "avoided, and every condition that may develop the faculties proper to man is to be encouraged. Now, it is obvious, that, to ef"fect this, the fundamental powers of the mind must be determin❝ed, and the conditions of their manifestations made known. This

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once done, moralists will see that to preach moral principles, to give alms, to found charity-houses, and to cultivate the arts and sciences, is not sufficient; they will apprehend that the evil is to "be attacked at the root; that is, that means are to be employed to "improve the natural dispositions. Governments also will be shewn "not to be serious in their desire for morality, so long as they encourage lotteries, countenance games of hazard, and keep mercenary soldiers in pay. Whatever may be done, however, the progress will necessarily be slow. Governments must, as a first step, "begin by nourishing pure intentions, by giving up all selfish and "exclusionary views, and in all their particular regulations, by fa

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vouring general happiness. The principal object in working for "the universal weal is to strengthen the peculiarly human faculties, "and to enfeeble those which are comm to man and animals. The "importance of the faculties proper to man, in regard to general "happiness, is a point that cannot be too strongly nor too often in"sisted upon. These are satisfied by their own functions; the "just, the benevolent, the religious, and the disinterested, need not "foreign aid to satisfy their noble feelings. Inferior inclinations, "on the contrary, almost always depend on the caprices of others "for their gratification. The egotist, for instance, is opposed in hist

undertakings by those who, like him, think chiefly of themselves. "The ambitious man is unhappy if he be not approved of, or ho"noured to the extent he thinks he has deserved. He who, prompt"ed by charity, does good, finds his reward in the deed itself; but "he who does good to gain approbation, or gratitude, is liable to be "deceived, and, in the very act, often prepares himself a source of "sorrow. In proportion, therefore, as the animal nature shall lose " in energy, and the peculiarly human faculties gain in strength, "the sum of human happiness will increase."

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"History proves that nations attain the highest prosperity when "every one is permitted to work for his peculiar advantage; but history also proves that this prosperity is not permanent; its very causes involve the elements of decline; for luxury, indolence, "moral corruption, degeneracy of body, and feebleness of mind, are consequences of its temporary endurance, and these are the sure precursors to the death of empires. I leave this discussion to those "who are occupied with politics. I am particularly interested in "calling the attention of all thinking people to the necessity of "founding society on the broad basis of natural morality, itself the "sole, sure, and unalterable foundation of universal welfare. This ground is more stable than that which sensual pleasures, or the "arts and sciences, can supply. The indulgence of inferior appe"tites degrades, morality ennobles human nature, and is indispensable, whilst the arts and sciences are mere embellishments of ex"istence."

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"From all I have said, it follows that I consider the practice of "natural morality as indispensable to the welfare of mankind at "large, and that all social institutions ought to be founded on this "natural morality, which has been, is, and will ever be, invariable. "Individually I call those happy who, without difficulty, subject "their animal nature to the faculties proper to man; who, for instance, are satisfied with such things as are merely necessary"with their daily bread; who desire not superfluities, luxuries, "riches, or distinctions; who taste of all pleasures in moderation, "enjoying every thing, but abusing nothing; who cultivate art or "science for the delights it affords; who in every situation do their "duty; and who stand not in need of others' or foreign aid, to satisfy their active faculties. Unhappy, on the other hand, are al"most all who look for their personal well-being in things which are opposed to natural morality; who have many and active fa"culties, the satisfaction of which depends on others; whose inferior "faculties, in short, are the most energetic, especially if they injure "the health, and if their indulgence be expensive."

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ARTICLE XII.

QUESTIONS WHICH ARE CONSIDERED AS SETTLED BY

PHRENOLOGY.

To the Editor of the Phrenological Journal.

SIR,-I have sometimes, for my own amusement, put down some of those points which either were, or still are, matters of dispute in the old school, but which Phrenologists regard as set at rest by the discoveries of their science. I subjoin the following list, without much regard to arrangement of the subjects; and which, I have no doubt, might be greatly enlarged. The bringing of these points into one view may perhaps tend more impressively to shew the advantages which Phrenology is one day destined to confer on mankind, when passion and prejudice shall have given way to a conviction both of its truth and importance :

1. That the brain is exclusively the organ of the mind.

2. That the mind possesses a number of distinct or primitive faculties, each of which is dependent on a particular material organ for its manifestation; the power of manifestation being, ceteris paribus, in proportion to the size of the

organ.

3. That these faculties and organs are divided into three great classes,-propensities, sentiments, and intellect.

These may be considered as the great leading discoveries of Phrenology. The following either flow from, or are included under, the above general heads.

4. That faculties, and not ideas, are innate.

5. That attention, perception, memory, and imagination, are not primitive faculties of the mind, but only modes of activity of all or any of the intellectual faculties.

6. That there is an infinite variety among individuals in their respective endowment of the primitive faculties. Hence

the differences among men are original and innate; a mathematician is not necessarily a metaphysician, nor a poet a painter.

7. That these original differences descend, by the laws of propagation, from parents to children.

8. That it is upon this principle chiefly that national character depends; the feebleness of the Hindoo character, as compared with the European, being caused by the former inheriting from nature a smaller brain than the latter.

9. The distinctive character of the sexes, particularly in the propensities of Amativeness and Philoprogenitiveness, and in general size of brain.

10. The essential distinction between man and the lower animals. In particular, the latter do not possess the organs of the sentiments of Hope, Veneration, Conscientiousness, &c., nor those of the reflecting faculties of Comparison, Causality, or Wit.

11. That man possesses a natural sentiment leading him to the worship of a God.

12. That man has an innate moral sense. This depends chiefly, though not solely, on Conscientiousness. The existence of this faculty disproves the theories of virtue given by Hume, Hobbes, Mandeville, Paley, &c.

13. The existence of the faculties of Adhesiveness, Acquisitiveness, Secretiveness, Love of Approbation, Benevolence, Conscientiousness, and Intellect, prove that a state of society or civilization is natural to man, in opposition to the reveries of Rousseau, Monboddo, &c., who held that the solitary or savage state was natural, and the social unnatural.

14. That we may determine, a priori, the education most suitable to be given to, and the professions best adapted for, different individuals.

15. That insanity is, in every case, a bodily and not a mental malady; and that the seat of the disease is exclusively in the brain, or in some particular part of it.

16. Hence the cause of partial insanity,-the organ of