which the same name has been applied, attach one mixed notion, a sort of compound or modified whole, of the various feelings which the actions separately would have excited; more vivid, therefore, than what would have arisen on the contemplation of some of these actions; less vivid than what others might have excited. It is enough that an action is one of a class which we term unjust; we feel instantly not the mere emotion which the action of itself would originally have excited, but we feel also that emotion which has been associated with the class of actions to which that particular action belongs; and though the action may be of a kind which, if we had formed no general arrangement, would have excited but slight emotion, as implying no very great injury produced or intended, it thus excites a far more vivid feeling, by borrowing, as it were, from other analogous or more atrocious actions that are comprehended under the same general term, the feeling which they would originally have excited." This doctrine is but the same principle which we before suggested, viz. that independently of the emotion produced by the specific action in its fundamental elements, there is a principle of abstraction, or classification of actions into one common centre of resemblance, whereby, when the original emotion which the action in itself is calculated to excite, lies dormant, the emotion of approval or disapproval generated by abstract ideas of virtue or vice, is excited by an action which resembles those which have been already classified into the general principle. This is a universal law of mind, applying as well to our perceptive as to our moral faculties. Thus, if we examine the process through which the mind goes in learning to read, we find that at first we have to learn the value of each syllable, and the effect of each letter arranged into a word; but after being accustomed for some time to spell out the words by this painful and laborious method, we afterwards cease to recur to the original process whereby we recognised the words, and read fluently by simply observing the resemblance in the form of the words we now currently hasten over, to those which formerly we spelled out with difficulty.

Mr. Combe and many of the elder metaphysicians, speak of "a Sense of Right and Wrong." But unless they analyse the meaning of these words, they make no advance in the philosophy of the question. Speaking Phrenologically, we cannot conceive of any action, or principle of morals or of science, which can be appreciable by us, except through the medium of one or other of the faculties of which these particulars are the related objects. Upon the presentation of these actions or doctrines, the faculties which are excited by them are agreeably or disagreeably affected. We cannot indeed comprehend what act is right or what wrong, except as it pleases or disgusts the faculty that is excited by its presence. Indeed, if the theory of Combe and Spurzheim be correct, we cannot see that there is the least use for any of the propensities or sentiments. If a man can be benevolent, pious, constant, affectionate, frugal, contented, and cheerful, with nothing but Conscientiousness, then what occasion is there for Benevolence, Wonder, Veneration, Firmness, Acquisitiveness, or Hope? Dr. Spurzheim demands, do we experience the same feeling when we lose a pair of gloves, or spend half-a-crown, as we would were we to rob a neighbour or utter a malevolent falsehood? To answer this, we have but to ask him, whether the emotion of Acquisitiveness is the same as that of Destructiveness, or whether the feeling of Cautiousness is of the same character with that of Combativeness? Let him put the question, Would a miser feel as great remorse and poignant anguish at losing his whole treasure by a rash speculation, as the benevolent man would by having ruined a fellow-creature? and, making allowance for the natural difference betwixt the emotion of Acquisitiveness and that of Benevolence, we fearlessly answer, that the miser would be as implacable as the philanthropist. Let Mr. Combe cast his eyes for a moment on the gamester, as, fleeced of his estate, his house, his last shilling, he rushes from the rouge et noir table, and, his eyeballs starting from his head, beating his breast, he curses himself, and plunges to kiss his burial in the Seine,-where, in the most fanatical enthusiast in the world, will he find greater self-reproach? Or, take Self-Esteem. A very proud man is betrayed into a very mean and shabby act, in which, however, there is not a vestige of dishonesty; yet, at the distance of half a century, the thought of it is anguish. A brave man once ran from the enemy: the thought of his disgrace harrows up his soul to his dying day. What reason is there for calling this regret, and the compunction for a theft remorse? Should a judge, with very small Benevolence and Veneration, possess large Firmness and Conscientiousness, he

would at once condemn to torture the breaker of the laws, and would not perceive that he had offended any principle. But add large Benevolence, and the act would reproach him through his life. Would we ever find piety in the moral code of a conscientious man who had small Veneration, Wonder, and Hope? or frugality in that of the man with small Acquisitiveness and Cautiousness, and large Benevolence? We hold it to be a glorious truth, that morality is the result of the perfect state of all the faculties, and that the complete condition of only one faculty will not make man worthy of his destiny. We would wish him to feel assured, that a single organ will not make him a dutiful son, a faithful husband, a kind father, or a devout child of God. And when he is thus assured, we would pray him to remember, that for each of these several relations, he possesses the suggesting principle of appropriate or gans, by which alone the rules of right are formed by the intellect, and treasured up in the charter of his duties. That each man, as well as each nation, has a distinctive moral code, is as certain, as that the fact is conclusive of the fallacy of the proposition that all moral sense proceeds from a single organ. Nor is it more singular, that the whole inhabitants of a country should recognise the same common rules of right, than that they should speak the same common tongue, although there be nothing in the organ of Language which could prompt them to speak English in preference to French or German. Law, custom, reason, revelation, are all, of course, also so many motives for the recognition of the same common moral code.

From the progress we have now made in our inquiries, the reader must have observed that the mind is made up of antagonist principles, and that the gratification of one organ may offend its opposite. Should there then exist no harmonising principle, whereby the one may be called into exercise when the gratification of the other is about to offend it, man would become a prey to the alternate action of opposing forces; and Destructiveness, Benevolence, or Acquisitiveness would course each other through his conduct, producing alternately murder, profusion, and avarice. The operation of the one being predominant for the time, should create no disagreeable feeling in the other, which, when its turn came, would run its own course and be exhausted, neither regretting the past nor looking forward to the future. After Destructiveness had done its worst, Benevolence might look on in sympathy but not in self-reproach, relieving but not frowning upon its antagonist. There is thus required, in the arrangement of the human mind, an emotion or sentiment of harmony betwixt the faculties, producing pleasure or approval when they act in concert with each other, and repentance or remorse when one organ has acted in a manner discordant with the emotions of the rest. This sentiment arises, we believe, from the organ of Conscientiousness. The leading organs in any particular head form, of course, the predominant character of the individual, and are those which will excite Conscientiousness to its greatest extent. The office of this faculty is to lay its hand upon our arm when we are about to act or decide, and to demand that we shall not proceed upon the suggestions of one organ until the rest are satisfied. It at the same time tells us, that if we do proceed, pain and anguish will follow in the ratio of the power of the organ offended. Thus, should Acquisitiveness and Benevolence be both large, Conscientiousness will produce a constant harmony betwixt them, which will result in prudent, well-timed, but not lavish liberality. Were Conscientiousness small, the individual would be avaricious one day, and prodigal the next; or steal from A. B. and squander the money upon C. D. From this cause it is, that persons with deficient Conscientiousness never act consistently. Their conduct is a system of expedients, acting by the feeling that is uppermost at the time, and snatching at the gratification of the first organ that solicits. When education, reason, religion, all conspire to frame rules of action and duty, Conscientiousness demands that the conduct shall be in conformity with these laws, and compunction follows a discordance betwixt the actions and these principles.

The individual of small Conscientiousness, never regrets or repents, but acts after the manner of the brutes, following implicitly the current propensity, and pursuing another when that is gratified, without either thinking of laws or harmony of action. Thus are the great purposes of mind in him frustrated; and that beautiful system of checks, whereby the satisfaction of all the faculties is made a condition of the gratification of any one, is altogether lost to any practical purpose. The conscientious man, on the contrary, can only make peace with himself, by consulting the dictates of all the faculties before gratifying any. Every action of his life, is the act of his

whole nature; and is with the consent of all the estates that rule within him. Thus is he ever consistent, ever to be trusted, uniform, unchanging. No single organ will in him be permitted to take the sway-no faculty to reign, even for a moment, alone. Aware of his predominant characteristics, we know that by a harmonious action of these he will be always guided, and that the conduct of each day will be that of his whole life.

The operation of this, as of all other faculties, is most powerful in the line of those organs which are largest. Should Acquisitiveness and Benevolence be both considerable, property, although much valued, will be acquired in a manner not calculated to injure others. Should Self-Esteem be large, wealth will be obtained without mean or shabby expedients, and so forth. Combined with this organ, Acquisitiveness is likely to produce strictness in money matters. Where Acquisitiveness is small, and Conscientiousness large, debts are not likely to give much annoyance. If Time and Order be deficient, punctuality will not be desiderated.

We are sorry that our limits will not permit us to pursue the exposition of this subject in greater detail, but we trust that by these remarks, some advance has been made in the analysis of the function of the organ.

It is said that Conscientiousness is often found in a state of disease; but we are not satisfied that the phenomena generally recorded, can be legitimately traced to the action of this organ. There are great national differences in its developement. Some savage tribes, particularly among the North American Indians, possess it large, with corresponding manifestations, but in most it is very small. It is an organ which we have much oftener found defective, in our practice, than any other. In Robert Bruce it is very small, while in Mrs. H., Mr. Martin, and others, it is large. To these busts we must refer the reader, as we think a diagram illustrative of this organ not likely to assist his idea of its situation and size.

SECTION V.-Organ XVII. Hope.

IMMEDIATELY in front of the lobes of Conscientiousness, and on each side of the organ of Veneration, is situated that of Hope. Its size is estimated by its height above those ridges which we have already described as running along the top of each side of the head. If the skull be gently rounded off from full Veneration, Hope will be also full; but if it slope rapidly on each side of that organ, it is small. Mr. Robert Cox, as we have before observed, remarked, that the organ of Destructiveness was always excited by a disagreeable affection of the other faculties, while Benevolence was as invariably active upon the occurrence of their agreeable affection. It seems at least as certain, that there are other two states of the organs -the depressed and the elevated, which are as well marked, and as little questionable. A peculiar excitement of large Cautiousness, depresses the whole faculties and the entire system. Every thing is plunged in gloom, and the whole world wears the livery of despair. We lose all our usual mirth, forego all custom of exercise; and it goes so heavily with our disposition, that the earth is but a sterile promontory, and the brave o'erhanging firmament a pestilent congregation of vapours. future is looked to with anxious solicitude, or rather with gloomy forebodings. It is gazed into with intense but despairing interest; and through its long vista, it seems like a dark tunnel, at the end of which no light is to be discovered. The action of the organ of Hope is exactly the reverse of this. It produces what is called a fine flow of animal spirits, a great love of activity and exercise, delight in the bustle of the world, and pleasure in elbowing through its thoroughfares. Every thing is seen in its brightest aspect, and it presents to us

"The gayest, happiest attitude of things."

The

All the organs are at high pressure; the circulation of the blood through the brain is healthy, copious, and rapid; and each faculty is excited to its most agreeable and elevated state. The individual with large Hope is for ever whistling, singing, laughing, jumping, and playing the fool. Even although he should possess large passions and deficient sentiments, he may be a malicious, but he will certainly be a merry devil." The future will be all smiles, and the present all sunshine. Youth will have no sighs, and age neither care nor wrinkles.

Y

It has been supposed, that this organ is that which in a peculiar sense gives the sentiment of the future. This is the function, however, of Time and Wonder. The tendency to anticipate is not confined to this faculty. Forebodings are even more common than hopes; and there are, at least, as many dungeons dug in the earth, as castles built in the air. If, indeed, there are Alnaschars in the world, there will be found to match them, at least, as many Croakers. As the function of Cautiousness, in its action on the other faculties, seems to be to dress them all in sables, so the organ of Hope appears to exert its influence to deck them in the bright livery of green and gold.

But the power of anticipating a future, either of joy or sorrow, is not delegated to either of these organs, whose function is, indeed, simply to give a complexion to what is to come. Should Wonder and Eventuality be very deficient, it will be impossible to conceive of coming events; and all that Cautiousness or Hope will do, will be to make the present either grievous or joyous-the future being a millstone, through which nothing can be seen. The character of the anticipation is the result also of other faculties. Wherever Acquisitiveness and Cautiousness are large, the miser will fear

Wherever Acquisitiveness joins itself to Hope, Queen Mab's coach will run

"O'er lawyers' fingers, who straight dream of fees."

So, likewise, the Hope of Amativeness will place a dazzling beauty in its airy palace; and that of Love of Approbation, will elevate its owner to a throne surrounded by an admiring nation. If, then, the character be grovelling, the anticipations will be of low and sensual pleasures; and if it be unimaginative, the future will remain unthought of, but the present enjoyed. The world as it is, will be a very good sort of world, but no thought will be taken of a better or a higher.

The value of this organ is so obviously great, as hardly to require exposition. The fine flow of animal spirits which it produces, is highly promotive both of physical and mental health. It carries delight and happiness wherever we go. Heaven is then within us, and no external change can send us empty away. Unattended by countervailing Cautiousness, it makes us sanguine, rash, and fool-hardy; fearing nothing, hoping every thing, and prone to gambling or rash speculation, especially if assisted by powerful Acquisitiveness, and perhaps Combativeness.

When the organ is too small, every thing will be seen exactly as sober, dull, miserable reality makes it; and if with moderate Hope be combined large Cautiousness, all the faculties will be in a state of depression, and human life will appear much worse than it really is. As we have before observed, the circulating system is peculiarly dependent upon this organ; and hence in consumption, where the circulation becomes rather more rapid, and amounts even to a state of fever, the general weakness of the frame not being felt by the brain, the individual is cheerful, happy, and sanguine, even when tottering on the brink of the grave. Where, on the contrary, Cautiousness is large and Hope small, the circulation is slow and languid, the brain partaking of a dark and heavy inactivity.

Where both Hope and Cautiousness are large, it is probable that an agreeable action will be imparted to the latter, whereby a sweet sense of tranquillity will result, and success will be anticipated as the reward of prudence and forethought. But we find often that individuals have constantly alternating fits of despair and hope of the most gloomy apprehensions, and the most extravagant expectations. The latter are traceable to large Hope; the former, it is evidently impossible to account for, without the action of large Cautiousness. If the theory we formerly propounded be correct, it may be anticipated, that where this alternate action exists, Conscientiousness is small; and where both organs act simultaneously, checking and guiding each other, Conscientiousness is large. The effect of this organ is to be carefully distinguished from that of Combativeness and Firmness. Hope perseveres from anticipation of success; Firmness perseveres in spite of opposition; while Combativeness perseveres from love of opposition.

We cannot doubt that Hope is manifested, and therefore the organ possessed, by the lower animals. Their fine animal spirits, their gratuitous vivacity, their gambols, their races, all testify the presence of Hope, the great comforter. In their dreams,

they give expression to their feelings of delight,-the horse neighing, and the dog whimpering and barking in imaginative joy. Amongst them, also, there are great diversities of character in this respect; some being dull, sombre, and sulky, while others are all fun and frolic. Vimont does not seem to have detected the convolutions of Hope in the brains of the lower creation, but we feel confident that they exist.

The organ we consider established.

SECTION VI.-Organ XVIII. Wonder.

THE organ of Wonder commences in front, immediately above the intellectual region, and runs back from the convolutions of Tune and Wit, to those of Hope. It is bounded laterally by the ridge that runs from Tune back to Cautiousness on the outside of the coronal surface, and by Imitation on the other side. The head rises high above Wit and Tune, and is very broad in the front of the coronal surface when Wonder is large.

Dr. Gall discovered most of the organs from observing their diseased action; and found in persons addicted to the marvellous, and subject to visions, a large developement of that region of the head, to which he afterwards gave the name of Wonder. In the heads of Socrates, Tasso, Barry, Swedenborg, and others, who saw spectres, conversed with familiar spirits, and communed with angels, this region is of great size; and it is always to be found large in persons who are attended by spectres, and the phantoms of men and other creatures or substances. It is also very large in the head of an eminent statesman, now retired from public life, who is said to be frequently annoyed with the spectrum of a man who appears all covered with blood. In some painters it is so powerful, as to command the presence of the phantom of any figure they desire to paint, which remains before them as any living person would do while his portrait was being taken. To a certain extent, indeed, the whole art of painting and sculpture depends upon the activity of this organ; for, while a likeness is being transferred to the canvas or marble, the eye must for the moment be off the model, and the simulacrum carried by the mind to the plastic material out of which the resemblance is formed. We have seen many persons who drew striking likenesses from memory, and one who could produce a more accurate resemblance from recollection than by drawing from the figure itself. The case of Nicolai, who, from ill health and the possession of a very large organ of Wonder, was troubled with the apparition of an immense variety of figures, which conversed with himself and each other, is very interesting, because it is one of the few instances in which the patient was perfectly aware of the nature of the delusion. A fishmonger in London, in whose head there was a considerable endowment of the organ, was presented constantly with the ghosts of his oyster-shells. In all cases in which an extreme excess has been committed in the drinking of ardent spirits, exactly the same phenomena are presented, as would be the result in the event of a diseased action of Wonder, when there exists an involuntary activity of the organ. In delirium tremens, and also in most cases of furious mania, arising from an affection of the whole brain, the apparition of phantoms and spectra of various kinds, is likewise found to form part of the symptoms. These figures take peculiar forms, such as those of black flies, devils, and grinning demons, mostly dressed in sables. From these circumstances, and from the fact that when pain is felt at the region of Language, Tune, or Colour, the individual often feels haunted by the ghosts of words, tunes, or colours, we incline to the opinion, that the over-action of the perceptive organs produces these images or spectra, independently probably of this organ of Wonder; and that the effect of that faculty is to produce such an intensity of conception, as to act upon these others, and so stimulate them to the reproducing state. An implicit belief in the reality of certain existences or objects, always precedes the vision-seeing with which Wonder is allied. But where Wonder is even moderate, it is observed that involuntary apparitions arise from diseased action of the brain, even where the individual at once traces the phenomenon to mere delusion of the senses, and remains obstinately sceptical of the truth of the appearances. Still, it becomes extremely difficult to trace the exact office of the organ. We cannot suppose it to be capable, by itself, of producing spectra, because it is not one of the perceptive