We are inclined to the opinion, that Benevolence is one great source of national enthusiasm, or that principle which produces sometimes in a whole nation one common sentiment of joy or sorrow; as, for example, upon the news of the victory of Waterloo, the visit of the King to Scotland, or the death of the Princess Charlotte. Of course, as we have already observed, the faculties which produce the joy or grief are also necessary to the production of the sympathy; but we should not expect that, without considerable Benevolence, the states of mind would be the same in all at the same period. It would be sufficient evidence to us of a small national endowment of Benevolence, were a people never known as a community to have rejoicing and lamentation together.

When combined with large Acquisitiveness, Benevolence feels for distress, is happy in the felicity of others, is uniformly active, kind, and obliging in its services, but does not like the purse to be touched. It will strain every nerve to perform a good action, sooner than part with one guinea. It may be easily distinguished from Love of Approbation, which often wears this its master's clothes, by one criterion-the latter expresses great concern for distress, while the former silently relieves it.

When Benevolence and Destructiveness are both large, there will be bold and energetic exertion in the cause of the oppressed and suffering. Burns had this combination, and its action is finely illustrated in his lines to a wounded hare:

"Oft as by winding Nith, I musing wait
The sober eve, or hail the cheerful dawn,
I'll miss thee sporting o'er the dewy lawn,

And curse the ruffian's aim, and mourn thy hapless fate."

We have said that Benevolence is sympathy. Want of Benevolence is therefore not cruelty, but simply the destitution of sympathy, or what is generally termed callousness, or an insensibility to the pain or misery of others. This callousness, when joined with large Destructiveness, produces the accomplished villain, who perpetrates cruelty wantonly, listens with a dull ear to cries for mercy, looks with a placid eye on agony, and murders in cold blood. It was this insensibility which produced the difference betwixt Burke and Hare. The former had to make his feelings drunk, and yet heard with horror the cries of the widow and the orphan. Hare, on the contrary, had no compunctions of this kind; he could not reproduce the sensations of his victims; he "slept the next night well, was gay and merry;" he felt not his victim's fingers on his throat, but that "dead men were but as pictures."

In insanity, Gall states, this organ is manifested by an excessive liberality and profusion, and by a desire to give away every thing of which the individual is possessed. He observes, that in idiocy it produces good nature and harmlessness; while, where it is small and Destructiveness large, the unfortunate is prone to fits of rage, and becomes dangerous. We confess that we are inclined to distrust many of Gall's observations on the subject of the organs in a state of disease, because they appear to be mere conjectures. He does not detail the evidence on which they proceed, and does not pretend that the cerebral parts to whose action he attributes the phenomena, were examined, or found diseased. The profusion which he attributes to an over-action of Benevolence, may proceed from general fatuity, from vanity, from small Acquisitiveness and Cautiousness, joined with general prostration of reflecting intellect, in short, from a thousand sources instead of that on which he founds his conjectures. We have the more reason to view with the utmost distrust Gall's observations upon this subject, when we find that he designated this organ the seat of the faculty of Justice and moral obligation. While he does so, he very coolly details a great variety of facts relating to its function, totally at variance with his leading definition.

We have said that in Hare the organ was very small. It was very large in Rammohun Roy, Henry IV., Toussaint, and was combined in Cromwell with immense Destructiveness. "His temper," says Thurlow, "was excessively inflammable; but this flame fell partly of itself, or was soon extinguished by the moral qualities of the Protector. He was by nature compassionate to beings in suffering, even to the degree of weakness. Although God had given him a heart in which there was little room for the idea of fear, except that which he himself inspired, yet he carried to excess his tenderuess for those who suffered." To the eternal honour

of this great man, be it spoken, that the Unitarian John Biddle, would have been burned, "had not the intolerant fury of some of the Assembly of Divines been curbed by Oliver Cromwell, who rescued him from their fangs, and supported him in exile, till he could with safety return to his native land."

In the lower animals, this organ is said to be manifested in passive gentleness and tractability. It is situated, in most cases, in the centre of the head, somewhat farther up than the eyes, and is indicated by the projection outward of that part of the head, as well as by its breadth. Gall and Combe have frequently, by this criterion, distinguished a tractable from a vicious horse, dog, &c. It is of enormous size in the giraffe, or camelopard, which is the gentlest and most tractable of all quadrupeds.

We shall refer further to the phenomena of this organ, when we come to treat of that of Imitation. Gall declares it to be established by a greater variety of observations than those applied to any other faculty. Its activity appears to be peculiarly susceptible of hereditary transmission, as we have perceived its solicitations to be singularly powerful in the children of very benevolent parents at an early age, and even when the developement was not so large as would have been inferred from the manifestation. Undoubtedly the sphere of its activity and intensity is greatly enlarged by the size of the other organs, particularly of those of the passions.

SECTION II.-Organ XIV. Veneration.

VENERATION is situated in the centre of the coronal surface, betwixt Benevolence and Firmness longitudinally, and the organs of Hope laterally. If Benevolence and Firmness be very large, Veneration, although fairly developed, will appear as if in a hollow. This is particularly conspicuous in the head of Rammohun Roy. Its absolute size is best ascertained, by measuring its height above the lateral ridges of the parietal bone. It is situated exactly at that part of the head which in infants is left open, where the fontanels appear. In them it is easy to see the head beating, being not then covered with the skull bone. And here it is necessary to caution young Phrenologists against committing themselves or the science, by predicating any thing whatever of the moral sentiments of children. We have already seen, that the order in which the different regions of the brain are developed, is the same as that which marks the progress of the foetal brain. The lowest description of organs are developed first, the highest last. The propensities, therefore, in childhood are in the most perfect state of endowment, the moral sentiments in the least. Although, therefore, it is quite easy to predicate whether a child be passionate and froward, or the reverse, according as Destructiveness and Combativeness are powerful or otherwise, it is very dangerous to venture upon any statement which concerns the moral sentiments, because the manifestation may be very different from the apparent developement. At an early age there would probably be very little difference in the extension of the coronal surface betwixt Hare and Melancthon, while the mental manifestations would probably be different to some extent more than was warranted by the discrepancy in the animal region. This would arise from two causes, the dissimilarity in their education, and the example set them, combined with the constitutional tendencies of each in their respective cerebral developements. Thus, in Hare's head there would be no bias or inclination of nature to make deposits of cerebral matter in the coronal surface, and therefore there would be absent in him that which was present in Melancthon-an extra stimulus in that part of the brain, arising from the affluxus of the blood, and other substances, which, deposited, produce organs. This inflamed or increased action of the parts would produce a mental manifestation which would not be recognised in Hare's actions. While we enter this general caution, we would also notice, as a special caveat, that mistakes are more peculiarly to be dreaded in the case of this particular organ, Veneration. The period at which the fontanels close, every mother knows, is different in different

* Thurlow has made a most valuable contribution to Phrenology, in his account of the person of Cromwell, which admirably illustrates the doctrine of size as the measure of power. The Protector was of a powerful and robust constitution; his height was under six feet (two inches, I believe), his head so large that you would believe it must contain a vast treasure of intellectual faculties.”—State Papers, vol. i. p. 766.

children, being sometimes very early, and often very late. When they are late of closing, of course, the bone will be much thinner than in those cases wherein they have ossified early; and thus, a mere osseous deficiency may be mistaken for a cerebral want. In the diagram of a Papuan skull, from the collection of Vimont (No. 1), Veneration is large; while in the other (No. 2), it is shown to be smaller than Benevolence and Firmness.

We have already considered the functions of an organ which has for its object the sense of self-importance, exaltation, or pre-eminence. We observed that it superinduced superciliousness, or the sense of personal elevation, and of surrounding littleness. The want or deficiency of this organ, of course, produces an absence of pride, and of the sense that we are superior to other men. But we have seen that the default of one organ never produces its opposite. Deficient Destructiveness does not produce kindness, nor small Benevolence cruelty; the former state only results in harmlessness, and the latter in callousness. We therefore incline to the opinion, that although the absence of Self-Esteem may present a destitution of pride, the supervention of another principle is wanted to produce humility. This principle we believe to be what has been called Veneration, but which, we suspect, when properly analysed, to result in the sense of littleness, inferiority, or worthlessness. When we minutely examine the feeling of respect, we find that it consists, not so much in a magnifying, on our part, of the importance of another, as in an enlargement of the sense of our own littleness. "What is man that thou art mindful of him?" " Lord, I am not worthy that thou shouldst enter." "Except ye become as one of these little children, ye shall in no wise enter into the kingdom of heaven." In cases of religious insanity, it may be observed, that the point on which the derangement turns, is the insignificance and utter worthlessness of the individual, his total want of merit, or consideration, or fitness for heaven-the conviction that he is a wretched worm of the earth, the creature of a day, and the heir of perdition. Such persons will be found continually to be a great deal more ready to degrade the condition, and debase the character of man, than to exalt their conceptions of the attributes of God. The whole theory of devotion is centred in the proposition, " by grace are ye saved, not of yourselves, lest any man should boast." The staple of prayers is, in truth, an acknowledgment of unworthiness, sin, and transgression; prostration being its symbol, and abasement its head and front. When too large in comparison to other organs, it cannot practically contemplate God as he is revealed in the Bible, the Creator of man, and therefore his Father, to whom he is to approach with the docility, but at the same time with the affectionate confidence of a child to his parent, whose spiritual image he is. It rather looks upon itself as a vile worm, not fit to live, or to stand in the light of its Father's countenance; if, indeed, it dare call him by such a title, instead of the stern avenger of sin, and the jealous and wrathful governor of a rebellious and conquered province.

Respect for superiors is in a great measure, although not altogether, to be traced to this feeling, because, bowing and scraping have their source in the sense of inferiority. The idea of being low, or base, is of course assisted, above all things, by such an idea of the greatness of others, as will by contrast show the individual bis own littleness; as we obtain the greatest conviction of the depth of a valley, by comparing it with the surrounding mountains. There is no sentiment, however strange it may seem, in which greater delight is indulged, than in the sense of our own insignificance. Some persons cherish this conviction of worthlessness as their dearest assurance. They rally round a great man that despises them, and prize themselves upon abjectness. It is this which produces the barefoot pilgrimages, makes kings and princes walk tattered and uncovered to Notre Dame, and induces emperors to fly to hold the stirrups of a saint, or kiss the toe of the Pope; turning crowned monarchs into tailors and mantuamakers to the images of Christ and the Virgin.

The martyr to Veneration, filled with the sense of his own deficiencies, thinks he can do nothing. He cannot understand how society should admire his works or his speeches; he sits on the corner of his chair, and slips near the bottom of the table. His parents he obeys scrupulously, and is diffident before them even in his manhood. Long after he has left school, the master's eye revives the instinct of subjection; and when he becomes a clerk or shopman, he falters when he speaks to his employer. In courts of law, if an advocate, he speaks to the judge as if he himself were nothing, and too often permits the independence of the bar to be trodden under foot of the overbearing insolence of the bench. Sir Walter Scott possessed the most enormous developement of this organ which is to be met with in Phrenological experience. His distrust in the success or ultimate fate of his own works, bordered on extreme weakness; and he uniformly depreciated mere genius or authorship, looking upon an earl or a duke as something far above a great writer. Had he been a duke, and not a genius, he would have just reversed his standard of consequence.

In the preacher, the power of Veneration is principally to be detected in the absorption of his mind with the thoughts of his own profligacy, and the innate baseness of his kind. He sees no reason for contemplating men as any higher than gnats, or their perdition as any more than the annihilation of so many ephemera.

When combined with large Self-Esteem, the organ only shifts its ground. It will not bow before any one that can be measured by it, but it will contrast itself with some being far beyond its own station, as the king, persons in authority, or parents. "Call no man master, but Christ." "Kneel not to man, but to God only.'

It is a shrewd and, we think, a correct remark, that no man can inspire respect in others who does not feel humble himself. Humility in him, produces humility in us; and thus, a mental deference is created. The brusque and "hail-fellow-wellmet" style of behaviour, disgusts everybody; or, at least, never fails to set other men completely at their ease, and to incite them to treat the person who acts so entirely sans ceremonie, with that familiarity which is said to breed contempt.

Although Dr. Gall first observed this organ large in religious fanatics, and therefore supposed it to be the sentiment of religion, Dr. Spurzheim very properly remarked, that its primitive function could not have reference solely to the Deity, and, accordingly, found it large in the head of an Atheist. If the analysis above suggested be correct, it is clear that another organ is necessary to produce pietythat of Wonder (No. 18); to which we would now request the reader to turn his attention, before proceeding to that which is next in mere numeral order.

In the choice of servants, it has been found, by many Phrenologists, important to bear especial reference to the size of this organ, as necessary to produce respectful obedience. Mr. Combe has found Veneration large in the head of the genuine Tory, and smaller in that of the Whig or Republican. According to our observation, Radicalism, as a genuine feeling or sentiment, and not a mere philosophical principle, is always the result of only an average endowment of Veneration, with large Self-Esteem.

Vimont, upon whose authority we must principally depend in all matters relative to Comparative Phrenology, has not found in the lower animals any organ or convolution appropriated to this faculty. Broussais, however, infers its existence in them, from an analysis of the mental manifestations. He points out the fact, that they employ chiefs or leaders, to whose signals they offer the most implicit obedience.

He observed, he says, in Spain, when with the army, that the mule paid the utmost deference to the horse; and in birds, found that a chief always led and governed the rest. "Of all animals," he continues, "the dog is the most remarkable for his veneration towards man. He distinguishes perfectly the rank of each person in the house. He puts the master at the head; he knows that the children of the family ought to be more respected than those of strangers; the servants he places a degree lower; visitors are entertained according to the consideration with which they are treated by the master; strangers are put a stage lower, and even amongst these latter, those who are better dressed or better looking, are received with a much smaller grudge than those who are shabby or present a suspicious appearance."

We had particular occasion to observe the character and conduct of an individual to whom we were nearly related. We remember that his Veneration was large. At the age of sixty, he spoke of his father with the greatest enthusiasm and most profound respect. He was by constitution pious, and inclined to Toryism, looking upon the rabble with distrust and contempt, and constituted authority as a thing that must be obeyed. Upon inspecting his repositories, we found carefully preserved a lock of his mother's hair, forty years kept; his father's last pen, for about the same period; and the first card of invitation which he had received from a friend of thirty years' standing. We remember that, up to the time of his death, he used to weep upon hearing the music of Correlli, to which he was accustomed in his youth; and that his references to Shakspeare were chiefly directed to those passages which dwelt on the past, and which suggested old associations. His love of all that had gone by, was only equalled by his contempt for the present and the future. The first actor he saw was always the best, and the oldest book the most interesting. Nay, he even purchased the very elementary volumes he was taught at school, and read them over again with delight. This love of recurring to the past, was uniformly accompanied with a most passionate respect for parents, or for the persons with whom he was connected in his infancy and youth, and with a tendency to preserve memorials of it and of them. Now, other Phrenologists have traced the love of relics to Veneration; and Sir Walter Scott, who possessed a developement of this organ far greater than any that we ever saw, loved above every thing else, by-gone days, friends, books, customs, and objects. We have already expressed our opinion that this sentiment probably arises from Concentrativeness; but we are bound in justice to other Phrenologists to notice the apparent relation betwixt Veneration and the sentiments above described.

A third view is taken of this subject by an anonymous correspondent of the Phrenological Journal (No. 53, p. 61). He is of opinion, that "a feeling for the past, or a direction of the mind to what was gone by," is the function of that organ marked unascertained thus (?), which is supposed by some to be the back part of Ideality, or that part to which the sense of the Sublime is sometimes assigned. He found it large in his own head, and that of other persons in whom the emotion of the past was powerful, and refers to Scott's works as a strong indication of the sentiment. He also adverts to its manifestation in Gray's Elegy and " Auld Langsyne." In the bust of Scott, this organ is large; but in that of Dr. Chalmers, in whom this manifestation is not very prominent, it is far larger. We cannot offer any very decided opinion on this subject, and shall only in the meantime call the attention of our readers to the following quotation, as a singular corroboration of our views in reference to the function of Concentrativeness: "I also watched the character of persons whom I had previously known as having the organ marked No. 3 large. There were three of them, and they were pretty constantly under my observation. I did not, however, discover any thing in them, further than that they all seemed to want a varied memory; or, in other words, when their minds were fixed upon one particular object, they forgot every thing else; and also, that they had a peculiar love for reading books over again which they had before read. Two of them had favourite authors, which they read once every month." This exactly corresponds with our analysis.

SECTION III.-Organ XV. Firmness.

THE organ of Firmness is situated at the very top of the head, at the posterior part of the central ridge of the coronal surface, midway exactly betwixt the posterior

X