or even the Supreme Being. Dr. Gall mentions the case of a Monsieur B., in whom the organ was naturally very large, and who was accidentally wounded by a nail in this part of the brain. While laboring under the influence of the wound, he felt himself as it were elevated above the clouds, and carried through the air, retaining, at the same time, and also manifesting, during his convalescence, the same proud and haughty manners which had distinguished him during health.

“The organ was equally conspicuous in an insane patient at Baden, near Rastadt. This man's insanity consisted in believing himself a Major. He had a small head, and the only organ which was developed in a high degree was that of Self-Esteem; the whole other convolutions of the brain being very small. In the charity work-house of Fribourg, we saw an insane man who was extremely proud. He declared, in a vehement and pathetic tone, 'qu'il est la souche' by the aid of which GOD created and preserves the world; that he has been crowned by Jesus Christ; that he is the young man whom the Queen of Heaven has selected for her spouse. His attitude is that of an arrogant despot. Deeply inspired with sentiments of his high importance, he crosses his arms, and to give an idea of the astonishing power which he possesses, he strikes his breast and sides with violence. In general, he stands with one foot placed before the other, the body erect, and a little inclined backwards. When I requested him," says Dr. Gall, "to allow me to touch his head, he replied with astonishing arrogance, Ich habe keinen Kopf, sondern ein Haupt,' I have no head such as common men possess, but a Haupt or head peculiar to Kings and Gods. He turned away, holding us to be totally unworthy of approaching him. We observed, however, very distinctly, that he had the organ of SelfEsteem very largely developed."

Pinel, Foderé, and other authors on Insanity, mention cases equally characteristic of disease of this organ. "A patient," says Pinel, "confined in a private asylum in Paris, during his fits, believed himself to be the Prophet Mahomet, assumed an attitude of command, and the tone of the Most High; 'ses traits étaient

rayonnans, et sa démarche pleine de majesté.' One day when cannon were fired in Paris on account of some events of the Revolution, he persuaded himself that it was to render him homage; he caused silence to be observed around him, and could not restrain his joy." "A woman," continues the same author, "extremely imperious, and accustomed to make her husband obey with even more than docility, remained in bed part of the morning, and then insisted that he should come, and on his knees present her with drink. She ended, by believing herself, in the ecstasies of her pride, to be the Virgin Mary." In the Richmond Lunatic Asylum in Dublin, I saw several cases similar to the foregoing, and which are reported in the Phrenological Journal, vol. vi.

This organ is generally larger in men than in women; and more males are insane through pride than females.

The organ is large in Haggart and Dempsey, and moderate in Dr. Hette. It is regarded as established.

11.-LOVE OF APPROBATION.

THIS organ is situated on each side of that of Self-Esteem, and commences about half an inch from the lambdoidal suture. When large, it produces a remarkable fulness and breadth in the upper and back part of the head. From its situation, it cannot be brought into line, so as to be represented successfully by figures, similar to those used in illustration of the other organs.

When Dr. Gall was occupied in making observations on the organ of Self-Esteem, he met with a woman in a lunatic asylum who conceived herself to be the Queen of France. He expected to find the organ of that sentiment largely developed ; but, in place of this being the case, there was a very distinct hollow in the situation of it, and a round and considerable prominence presented itself on each side. This circumstance at first caused him considerable embarrassment. He soon perceived, however, that the character of this woman's insanity differed materially from that of men alienated through pride. The latter were serious, calm, imperious, elevated, arrogant; and they affected a masculine majesty

Even in the fury of their fits, all their motions and expressions bore the impress of the sentiment of domination, which they imagined themselves to exercise over others. In those insane through vanity, on the other hand, the whole manner was different. There was then a restless frivolity, an inexhaustible talkativeness, the most affected forwardness; eagerness to announce high birth and inexhaustible riches, promises of favor and honor,-in a word, a mixture of affectation and absurdity. From that time Dr. Gall perceived the difference between the sentiment of Self-Esteem and that of Love of Approbation.

He draws, with great accuracy, the distinction between pride, which is an abuse of Self-Esteem, and vanity, proceeding from abuse of Love of Approbation. The proud man, says he, is imbued with a sentiment of his own superior merit, and, from the summit of his grandeur, treats with contempt or indifference all other mortals. The vain man attaches the utmost importance to the opinions entertained of him by others, and seeks with eagerness to gain their approbation. The proud man expects that mankind will come to him and acknowledge his merit. The vain man knocks at every door to draw attention towards him, and supplicates for the smallest portion of honor. The proud man despises those marks of distinction, which on the vain confer the most perfect delight. The proud man is disgusted by indiscreet eulogiums. The vain man inhales with ecstasy the incense of flattery, although profusely offered, and by no very skilful hand.*

Dr. Gall treats of the abuses of this sentiment, under the names of Vanity, Ambition, and the Love of Glory, rather than of the primitive sentiment itself. To Dr. Spurzheim is due the merit of elucidating the ultimate principle of many of the faculties, and in particular the one under consideration.

This faculty produces the desire to please, whence arises the love of praise and fame. It makes us attentive to the opinions which others entertain of us. The object of its desire is approbation in general, without determining the means or the manner of acquiring it.

* Gall sur les Fonctions du Cerveau, tome iv. p. 296.

There is a great difference in regard to the degree of endowment of this faculty, in different individuals. Some watch, with the most animated anxiety, every motion, and every look, and intuitively feel when we approve or disapprove. When we approve, the eye sparkles, the countenance opens, and the individual approaches us with a pleasing courtesy, expressive at once of the pleasure he has received from our approbation, and of his desire to retain it. He, on the other hand, in whom the faculty is naturally feeble, shows, by the undisturbed fixture of his countenance, that our censure and applause are alike unimportant to him. When we censure, he stares us in the face, with indifference, or gapes in stupid wonder.

A due endowment of this faculty is indispensable to an amiable character. It gives the desire to be agreeable to others, it is the drill-sergeant of society, and admonishes us when we deviate too widely from the line of march of our fellows,-it induces us to suppress numberless little manifestations of selfishness, and to restrain many peculiarities of temper and disposition, from the dread of giving offence, and thereby incurring disapprobation ;-it is the butt upon which wit strikes, when, by means of ridicule, it drives us from our follies. To be laughed at is worse than death to a person in whom this sentiment is strong.

The direction in which gratification of it will be sought, will depend on the faculties with which it is combined in the individual. If the moral sentiments and intellect be vigorous, it will prompt to moral emulation and the desire of honorable fame. It animates the poet, the painter, the orator, the warrior, and the statesman. In some individuals it attains the height of a passion, and then glory is pursued at the hazard of life and of every enjoyment which it affords, and fame is sought for even in the cannon's mouth. "Themistoclem illum," says Cicero, "summum Athenis virum, dixisse aiunt, cum ex eo quæreretur, quod acroama, aut cujus vocem libentissime audiret? Ejus, à quo sua virtus optimè prædicaretur." Cicero himself seems to have possessed this sentiment in a very high degree: "Trahimur omnes laudis studio," says he, "et optimus quisque maxime gloriâ ducitur. Ipsi illi philosophi,

etiam in illis libellis quos de contemnenda gloria scribunt, nomen suum inscribunt; in eo ipso, in quo prædicationem nobilitatemque despiciunt, prædicari de se ac nominari volunt."* If the lower propensities predominate, the individual may be pleased, by the reputation of being the best fighter, or the greatest drinker of his circle.

The feeling which is most commonly experienced, when this organ is large, even when favorably combined with other organs, is anxiety about what the world will think of us. A youth in whom it is powerful cannot do this thing, because every body will look at him; or cannot do the other, because the people would wonder. In older persons, it produces a fidgety anxiety about the opinions of the public, or of the circle of acquaintances who compose the public to them. They imagine themselves continually before the public eye, and that the world is occupied with little else than weighing their motives, speculating on their conduct, and adjusting the precise point in the scale of importance and respectability at which they ought to be placed. A great portion of this feeling, however, is the mere inspiration of a very active and powerful Love of Approbation in their own heads. The public are too much engrossed with themselves and their own affairs, to bestow so minute and permanent a degree of attention upon an individual. This anxiety about public opinion, when excessive, is subversive of happiness and independence. It renders the mere dicta of the society in which the individual moves his code of morality, religion, taste, and philosophy; and incapacitates him from upholding truth or virtue, if disowned by those whom he imagines influential or genteel. The want of a philosophy of mind, allows wide scope to the aberrations of this faculty, for in the absence of well defined principles of taste and conduct, individuals of high pretension dictate with greater facility fashions however absurd, which the herd of mankind follow.

The distinguishing characteristic betwixt the disposition to oblige, conferred by this sentiment, and the feeling of genuine kindness, which springs from Benevolence, is, that Love of Approba

* Oratio pro Archia.