character, and social opportunities, have all their lives, from a defective endowment of Self-Esteem, been tossed about as mere hewers of wood and drawers of water, outstripped in general estimation and public competition, by vapid and pompous fools, who had the secret of inspiring the deference of others, by entertaining a high opinion of themselves. It has been well remarked, that if we estimate ourselves more highly than we are entitled to do, the world will, at all events, give us credit for what we are; but, if lower, we shall assuredly be taken at our word.

In the lower animals, it is difficult to distinguish the manifestations of this organ from those of Love of Approbation; and Vimont, the only Phrenologist whose researches enable him to ascertain the difference, by observing the developement, has not noticed the subject.

The organ is large in the head of Haggart and Bellingham; but very small in that of Mrs. H. and Cordonnier. In the latter, the next organ which we have to consider, is very large, while at No. 10, there is a very great hollow.

SECTION X.-Organ XI. Love of Approbation.

THIS organ is situated immediately on each side of the last. When Self-Esteem is small, and this propensity large, there will be found a depression in the centre of the upper part of the crown of the head. When the former is large, and the latter small, the head will assume a sharp, or rather conical appearance, in the centre, at this part. When both are large, there is a general fulness and great breadth at this region. Love of Approbation is particularly indicated by breadth at the upper part of the crown of the head.

We have already ventured to conjecture, that Self-Esteem may produce the sense of Equality, and Love of Approbation the love of Superiority; but we are not entirely satisfied that our analysis is correct, and shall not, without a much greater amount of evidence than we at present possess, attempt to disturb the prevailing hypothesis upon this subject, presuming that it is founded upon a very extensive series of observations. We shall, therefore, endeavour to describe, as precisely as we can apprehend them, the function and phenomena of Love of Approbation, as its character has been generally received.

As Self-Esteem may be called Pride, so love of Approbation may be properly enough termed Vanity. When both are duly combined, there results dignity and affability; when the former greatly predominates, there is dignity without_affability; and when the latter, affability without dignity. It was said by Dean Swift, of his friend, that he was too proud to be vain; and it is as certain that many are too vain to be proud. As Self-Esteem may be said to be a desire to be on good terms with one's self, Love of Approbation may be defined, the wish to be on good terms with other people. The proud man stands on an eminence like a temple that receives worshippers as its due, but heeds not the incense that is laid upon its altar; the vain man is like the poor Carmelite friar, that ministers in the chancel, who goes with his scrip from door to door, seeking praise for alms, and ready to accept of all the variety of contributions that are offered him. The proud man lives altogether upon himself, the vain man upon others; the former cares neither for your praise nor blame, the latter cares for nothing else; the one is self-supported, the other, like the inmate of a work-house, is maintained entirely upon charity. If you blame the proud man, he despises you; if you censure the vain man, he fears you. The former would feel himself as great in rags, as on a throne; the latter would be miserable, if his exterior in decoration, class, accomplishments, or person, were not pleasing or attractive to the taste of others. The proud vain man courts applause, and when it is given, receives it as what he is entitled to. His Love of Approbation is miserable at your neglect or censure; but then, his Self-Esteem despises you, and still supports him in his own opinion of himself. But the purely vain man feels not thus. If you blame him, he has no innate consciousness of greatness-he possesses no internal flatterer he cannot despise you or your opinion-he sinks under censure, and neglect makes him miserable. The proud man loves power for dominion. The vain man loves it for distinction. When the former is a king, the love or hatred of his subjects gives him no concern. When the latter is an emperor, he lives upon fame;

is fond of incense and flattery, letting any man govern, provided he himself be applauded. Coriolanus is nearly a pure specimen of Self-Esteem; he would not deign to humble himself for a moment below the level of other men, by even asking, in solicitation, his fellow-citizens for the consulship. James VI. is an example, nearly as little adulterated, of Love of Approbation. He had no dignity, no self-reli ance, almost no self-opinion. He let others rule, and busied himself only about some musty controversy, by which he might get the applause of authorship, or some clumsy attempts at kingcraft, in which he was always over-reached, but never undeceived. The proud man loves the sceptre, the vain man the crown; the former, the sway, the latter, the title; the one to command, the other to hold a court; the first to be obeyed, the last only to be admired.

As a general rule it may be stated, that we expect others to be most pleased with that which, in their circumstances, would most conciliate ourselves. The direction in which Love of Approbation will act, must, therefore, depend upon other faculties. If Benevolence be very large, the vain man will cordially perform deeds of charity that may be seen of men; and, although essentially kind, he has no idea of not letting his left hand know what the right hand doeth. His name will be in subscription lists; and the continual practice of publishing these records of munificence, is an oblation, perfectly well understood, to the Love of Approbation of the contributors. If the vain man possess Veneration, he will not, when he goes to worship, retire into a corner. He will take the front of the gallery, and his responses will be loud and audible. Should he be the slave of the propensities, he will be ostentatious of his intrigues, fond of a smile from the great, and will bawl "good day, my lord," to a nobleman, in a thoroughfare, like a town-crier. The organ is a powerful stimulant of wit and humour. The laughter of an audience brings out all its force, and it returns to the charge animated, to set the table in a roar. It is, of course, the prey of gross flattery, which, judging of the tastes of others by its own, it returns with interest; and the knave, while he wheedles the vain, says to himself, "thus do I ever make my fool my purse."

It is mainly through the power of this organ, that no man can look another in the face, and tell him an unpleasant truth, or ask a favour. He attends to everybody's business rather than his own, is fooled into cautionary obligations, and is cajoled to put his name to bills. Firmness and Self-Esteem would enable him to resist, and give him an air which would inspire in others so strong an impression of his sense of personality and independence, as would at once awe them from the asking of favours. The very manner and aspect of the proud man, guards him from all encroachment upon his goodness, convenience, or condition; while Love of Approbation invites every man to draw upon it who has an object to serve.

The patient, for so he may be called, who suffers under the infliction of an undue developement of Love of Approbation, is bound hand-and-foot to the chariot-wheels of the tyrant Public Opinion. His will, which to Self-Esteem is a law, is to him nothing. He has no mind of his own, cannot indulge the luxury of entertaining and expressing his own thoughts, and will follow the multitude either to do good or evil. What will people think?" is the first question, and the solution of all his doubts. He cannot say any thing that will be disagreeable. Friendship, love, sincerity, are all sacrificed to this Moloch. If he be blamed, he does not hold on his way, but apologises and changes it. If he be censured, he does not, like other men, think it unmerited, and wrap himself up in his own opinion. On bended knee, he implores you to think well of him. Thus can such a man never become a moral censor, or stand up against popular prejudice or injustice; and by such an overwhelming passion is bigotry submitted to or supported, abuses continued, and rights left unasserted or truth unvindicated. No matter how expedient or proper a measure may be in itself, if it be unusual, queer, a thing that has not been done before, if it will make the people wonder or stare, it must be abandoned.

Love of Approbation delights in fine equipages, services of silver, cloth of gold, all those particulars by which other persons may entertain a high opinion of the individual. It stretches the neck far out of the newly kept carriage, to kiss the hand to all who may see that it rides in a coach. It is more busy in bowing to acquaintances, when it is walking with Sir Harry. It talks for ever of its goodness and greatness, that it may astonish others with its perfections. It is far more fertile in promises than in performances; and binds itself to serve everybody, while it never

can execute its engagements. It lives in the public eye, and can never exist out of the sunshine of popularity. It dresses for company, decorates itself for others, and spreads all its charms for the million; while, in private and unseen, it may be mean, disorderly, and tatterdemalion. Self-Esteem, on the contrary, is as respectful of itself as Love of Approbation is of others. No stranger evokes from it a single additional smile or elegancy. It is never taken at unawares, for it dresses, dines, and lives to please itself, and that is a more fastidious master than any other. In solitude, it is as punctilious and scrupulous as in a crowd. It fears its own reproof, and dreads little that of others.

The effects of these organs are very remarkable in public speaking or acting. The man with large Self-Esteem and moderate Love of Approbation, is not incited by his audience at all. He speaks to please himself, not them. He demands a decision in his favour, while the other humbly submits what he has to say, and entreats a favourable consideration. The one tells you that you dare not deny him, the other implores you not to refuse. Upon the one, groans and cheers have no effect; they decide the fate of the other. The former speaks to empty benches as well as to a crowd; unless there be crowds, and these applauding, the latter sinks at once. If the one have said something which excites laughter or applause, he thinks it only his due, and does not wander an inch out of his way to dwell upon the topic which has caught the public ear; if laughter or cheers follow any thing the other man says, he is in danger of losing the thread of his discourse, and often spoils a palpable hit by being tempted by praise to make too much of it. Should Love of Approbation be larger than Self-Esteem, the individual will be affable, polite, "familiar, but by no means vulgar;" dressy, showy, fussy, mighty agreeable, neither distant nor supercilious, and hardly with even the semblance of pride. But he is easily offended, touchy, and not to be slighted with impunity, being greatly afraid of being unnoticed. Where Self-Esteem is larger, but not in a very great degree, the result upon the character will be, as is so well described in these words:"There will be a keen sensitiveness to the opinion of others, which will appear more in fear of slight or censure, than love of praise. It gives him more pain to be underrated, than pleasure to be admired. He will be prompted to acquire accomplishments, not that he may display them, but that he may not be thought to want them. He will think it beneath him to show off his knowledge, but will be pleased by any accidental discovery of his attainments. He will not seek applause, but he will be anxious that it should be brought to him. He would be ashamed to show that praise pleases him, but would be chagrined were it withheld." The distinction betwixt Self-Esteem and Love of Approbation, may be readily traced in the national character of the French and English; in the former, Love of Approbation predominating, and in the latter, Self-Esteem. An Englishman would be polite to a lady, simply to maintain the dignity of his own character; while the amiable attentions of the Frenchman, would result from an anxiety to show how gallant he is.*

Among the insane, this organ is frequently developed to an extent which produces the exhibition of the most extraordinary airs and fantastic dresses. Men possess Self-Esteem generally, in greater relative endowment than Love of Approbation; while, in women, the preponderance is reversed; and, accordingly, the latter are more frequently insane from vanity, and the former from pride. Lear was "every inch a king;" while Ophelia, dressed in straws, calls in a simper for her coach.

The Celtic races seem to be very fond of fine dresses and gaudy colours, tartans and feathers, &c. We should be inclined to suspect them of vanity, with large

*We cannot help suspecting, that the national character of the inhabitants of these kingdoms has been misunderstood. The natural disposition of the Englishman, is to exclaim, "I'm as good as you.' He would be ashamed to call himself better than any one else. "Natural free-born Englishman," is his cant phrase, and equality is the philosophy of all his sentiments. What other people take for his pride and cold superciliousness, is, in truth, a manner dictated by a desperate fear of letting himself down below the level of the company. John Bull guards his equality with the same jealousy as a hen does her chickens, or ladies of a certain age, their virtue. He constantly seems to attack, when he only means to defend, and for ever carries himself in the Marry, come up" style. His contempt for Jean Crapaud, is only in selfdefence, or because he thinks Monsieur cringes and bows too much, when he should be asserting liberty and independence. The Frenchman, on the contrary, is for ever struggling for distinction and superiority; he calls the people canaille, and speaks of the bourgeoisie with contempt, as if they did not constitute. the most important part of the nation.

Combativeness and Destructiveness, rather than of pride. Their base and abject submission to the feudal system, and implicit assent to the most cruel and arbitrary authority on the part of their chiefs, does not look like the spirit of pride or inde pendence. In all other savages, indeed, the organ of Love of Approbation is equally predominant over Self-Esteem, and is manifested in ear and nose rings, feathers, tatooing, putting wood in the lips or ears, and so forth.*

The lower animals are endowed with a considerable developement of this organ. The dog, horse, or mule, are charmed with praise; and when adorned with trappings, the two latter exhibit symptoms of high satisfaction. In cavalry regiments, the caressing of the horses is a frequent order of the commanding officer. Some dogs are insensible to caresses, and are surly and insubordinate even to their master; to their own species they pay no heed, and trudge on, regardless of the most fawning endearments. Others, on the contrary, are charmed with praise or when stroked and patted, and return the flattering gambols of their companions with evident satisfaction.

The diagram here presented from Vimont's collection, indicates accurately the seat of the organ in the human skull. It is there numbered 33.

pro

THIS organ projects at the top of the back part of each side of the head. It is situated near the middle of the parietal bone, as generally described, where the cess of ossification commences. It is very conspicuous in the infant's skull, and its centre is the exact point from which the ossification radiates.

66

Man and the lower animals," says Vimont, "share the endowment of several faculties necessary to accommodate them to external circumstances. In some tribes, as I have already remarked, to fly at the approach of every object, the least likely to give them annoyance, is their only resource; while others, not contented with merely running away, have recourse to a thousand turnings, windings, and stratagems, to deceive their enemy. In these latter, there is a ruling faculty prompting them to be for ever on the watch, and to surround themselves with a thousand precautions, even where danger is not in the least to be apprehended. Animals endued

In the American Indians, who have been called proud Stoics, No. 11 greatly exceeds the size of No. 10. But it may be seen, that all their hauteur is for show, and all their Stoicism, even at the stake, is for effect. The New Zealanders alone possess predominant Self-Esteem -a race, whose enormous heads, and whose large anterior lobe, and ample coronal surface, promise to make them, at some period, we hope not very distant, the wonders of the world. + The numbers correspond with Vimont's description of the seat of the following organs:

with this instinct, are, with good reason, called cautious or circumspect." He then details the various precautions and stratagems of the wolf and the fox, to secure the safety of their dwellings, and to provide against their enemies; the doublings of the hare, and the vigilance of the ravens, who distinguish a gun from a stick, flying off at the sight of the former, and remaining stationary on the approach of a man wielding only the latter. From all these circumstances, he infers that conservation is a very different principle from that of circumspection; and that in those individuals distinguished for their foresight, and the ingenuity of their measures of safety, the organ No: 12 is very largely developed. There appears to us, no reason whatever for such a distinction. It will be found that the animals whose measures show most foresight, are just those which combine large Cautiousness with fine intellectual powers, or sagacity, in short; while those which simply run away, possess large Cautiousness and deficient intellectual powers, with small Combativeness and Destructiveness. We know little of Comparative Phrenology, but may safely assume Gall's proficiency on this subject to be equal to that of Vimont. We do lay claim to such knowledge as is derived from a very wide and varied field of practice and experience in Human Phrenology; and we say most unequivocally, that there is no foundation whatever, in the phenomena of the latter, for Vimont's theory. Cautiousness is the largest organ in the infant's head, and still continues large in the child's: yet we know certainly that the latter, although extremely alert at running away, very averse to the dark, and very fond of hiding itself in its mother's lap, is totally destitute of foresight, and distinguished for never thinking for a moment of consequences. It is afraid of present danger, but learns little from the past, and provides nothing against the future. In after-life, when its intellectual powers increase, and Cautiousness becomes less predominant, prudence and foresight are the result, combined with a much smaller extent of timidity.

Some writers have defined fear to be a negative quality-the absence of courage; while others would characterise it as a positive principle, making courage the negative. In all these hypotheses, there is, in point of detail, some degree of truth; while, from a want of severity of analysis, they are essentially wrong. It is true, that where the mind is not under the influence of large Combativeness and Firmness, it is not occupied by principles which resist and countervail those feelings of terror which the presence of danger engenders; and, in this sense, it is more liable to the influence, and less armed against the suggestions of fear, which may, to this extent, be said to consist in the absence of courage. It is also true, that, by a certain conventional although not very philosophical definition of the term Courage, it may be said to be the absence of fear; because, where the individual is not filled with thoughts of terror, timidity, circumspection, he is not possessed with any sense of danger; and where there is no consciousness of peril, there can be no room for that poltroonery without which a man's courage is never doubted. But still there is in all this a mistake of words for ideas, deceiving by that most common of all logical evils, inattention to definitions. A man is no more courageous simply by a want of fear, than he is pious when he only does not blaspheme, is benevolent because he has not committed murder, or is social because he is not a misanthrope. The moth that is burned to death by the candle, faces the danger from ignorance of peril; and the blind man walks into the flood, not because he is brave, but because he has no sense of his fate. Both courage and fear are positive qualities. What, indeed, means the dubious and devious struggle which convulses the young warrior, as, for the first time, he is called upon in the field to " flesh his maiden sword," if there be not in the battle-plain of his soul two palpable and positive principles which hold a conflict as deadly as the contending hosts around him, under the banners of one of which he marches to victory or the grave? Suppose courage to forsake him, why does he fly? Although he should not care to fight, yet the absence of bravery should only dictate to him to stand still, not prompt him to the more active measure of running away. As well indeed might it be argued, that the presence of James consists in the absence of Thomas; or, that the cause of a man going south, is simply the fact of his not going north.

We have already alluded to the operation of Cautiousness in children, who are very liable to the suggestions of the sentiment, and in whom the organ is very large. When it is small, children meet with continual mishaps, are found in divers perilous situations, and bear visible marks of the continual occurrence of some disaster or