same in result with what, in the works of Leibnitz, is styled the Sufficient Reason; and means, that where order, regularity, or arrangement are observed, there is excited an instinctive sense of design, which produces the insensible conviction that human thought has prompted human hands in the order of physical conformation, from the detection of which rational intelligence, we instantly feel sympathy with the mind which produced it. But where there is no arrangement, there appears no design: objects are presented in certain places without any sufficient reason, and seem thus to exist from whim or folly. The eye is offended from the extempore appearance of objects, as if they had been placed off-hand, and without study or premeditation. But the sense of disorder may be removed by the detection of design. "The beauty," says Dugald Stewart, "of a winding approach to a house, when the easy deviations from the straight line are all accounted for by the shape of the ground, or by the position of trees, is universally acknowledged; but what more ridiculous than a road meandering through a plain perfectly level and open. In this last case, I am inclined to refer the disagreeable effect to the principle of the sufficient reason already mentioned. The slightest apology for a sweep, satisfies the taste at once. It is enough that the designer has the appearance of humouring nature, and not of indulging his own caprice." The utmost irregularity in the disposition of the great elements of nature, does not strike the eye of the most orderly and finical man as at all disagreeable. Indeed, nothing is felt by the most fastidious classificator as being an eyesore, from its confused aspect, except that which by the exertion of human power could have been disposed otherwise. Caprice, or unsettled purpose, as indicated by a total absence of the recognition of any principle of design, is what truly produces dissatisfaction. Whenever thought is implied, as in arrangement, by symmetry, length, uniformity of colour, or any other symptom of a settled plan, the sense of confusion is not felt. This sense of order depends for its direction upon the other faculties. If a man possess small Form, arrangement into classes of shapes will not be desired Large Size will be fastidious about equalities of dimension, horizontal and perendicular lines, the selection of centres, &c.; while small Colour will see no offen in the most heterogeneous mixture of hues. This compound principle, which may be termed the Order of sufficient reason, is founded upon resemblances, and may probably be influenced by Comparison. But Dr. Spurzheim also speaks persons who like to see every thing in its place; which suggests the idea of definite situation. Children manifest early a desire to put every thing in its proper place; which means, that they wish no change of position or condition to be produced on any object once seen in a particular place or specific state. Sauvage de l'Aveyron, as noticed above, whenever he saw a chair out of its place, put it right. All that this would argue, would be a vivid perception of the condition of things. It is not said whether the savage, having originally seen objects in confusion, set them in their former disorder, when they were arranged; but this should have been the result, if his tendency was simply to put objects in their former place. This phenomenon would be the result of a passion for uniformity of condition, probably Concentrativeness,-joined with Order, which perceives condition. The These are mere conjectures thrown out rather to suggest further inquiry, than from confidence in their accuracy, and are only intended to expose the fallacy of the existing analysis of the function of the organ. It is quite certain that Order is found large in the heads of finical, particular, fidgetty men, who are extremely sensitive in matters of arrangement; and also in those of methodical or formal persons-those animated-style books, who do all by set clauses, act by a sort of social charter, and think as if ideas were statute-books, or the intellect a collection of moral canons divided by chapters, subdivided by sections, labelled, indexed, and supplied with a table of contents. These men are peripatetic printed schedules, in whose brain only a few blanks are left to fill up with the circumstances of each particular occasion. They are in general fond of proverbs; and probably "Poor Richard" owed its origin to Franklin's large developement of this organ. Jeremy Bentham's works may be called truly the philosophy of system. In him, also, Order was powerfully developed. Men of this turn make the best conveyancers; every paper, duly labelled, will be in its proper drawer; the ledger will be kept as trimly as a lady's album; and the sermon will have a dozen heads at least. Wirgman's Treatise on Ethics makes philosophical divisions, by means of varieties of type. One argument is in Small Pica, another in Brevier, and both are answered in Bourgeois; his minor statements are in Pearl, and his important statements in Capitals. He advances his major proposition in yellow colours, his minor in red, and makes his conclusions in blue; he insinuates in Italics, makes antitheses by double columns, and sums up an argument by circumflexes. Order is also large in botanists, mineralogists, and classificators, and probably in all men whose works or speeches are overlaid with arrangement. Of course, those men who have small Order are confused, dirty, slovenly, and irregular. This kind of character is so common, that description is unnecessary. The lower animals are certainly cleanly and tidy in their habits. They also manifest, in the precise arrangement of their nests or dens, some taste for, and perception of, order. SECTION IV.-Organ XXX. Eventuality. THIS organ is situated exactly in the centre of the forehead, and, when well developed, gives it a round and full appearance. It is separated from Individuality by the organ of Locality; bounded on its sides by Time, and above by Comparison. "The function of this faculty," observes Mr. Combe, "is to take cognizance of changes, events, or active phenomena, indicated by active verbs. In such expressions as the ROCK falls, the HORSE gallops, the BATTLE is fought, the substantive springs from Individuality, and the verb from Eventuality. It prompts to investigate by experiment; while Individuality leads to observation of existing things. Individuality gives the tendency to personify abstract ideas, such as Ignorance or Wisdom; and Eventuality to represent them as acting. In a work written by an author with whom I was acquainted, and in whom both of these organs were large, Ignorance and Common Sense were represented as personages, who addressed the people, excited them to action, and themselves performed a variety of parts; Ignorance stole a march upon Common Sense,' who, by dexterous expedients, extricated himself from the difficulty. An author in whom Individuality is large, and Eventuality small, will treat of his subjects by description chiefly; and one in whom Eventuality is large, and Individuality small, will narrate actions, but deal little in physical description." "It seems to me," observes Spurzheim, "that this faculty recognises the activity of every other, whether external or internal, and acts in its turn upon all of them, It desires to know every thing by experience, and consequently excites all the other organs to activity; it would hear, see, smell, taste, and touch; is fond of general instruction, and inclines to the pursuit of practical knowledge, and is often styled good sense in our proceedings. It is essential to editors, secretaries, historians, and teachers. By knowing the functions of the other powers, this faculty and Individuality contribute essentially to the unity of consciousness, and to the recognition of the entity myself in philosophy. Eventuality seems to perceive the impressions which are the immediate functions of the external senses; to change these into notions, conceptions, or ideas; and to be essential to attention in general. Its sphere of activity is very great, and expressed by the verbs in their infinitive mood. Every philosophic system has taken account of some operations of this faculty." We think it will not be disputed, that in this description there is no great clearness of thought; and that neither author has succeeded in giving the reader any very intelligible or definite idea of their meaning, or of the function of the organ they describe. We do not expect to free the subject from the difficulties which surround it; and shall throw out our suggestions, in the expectation of leading the way in future inquiry, rather than in the anticipation of satisfying our own doubts or those of others. In the meantime, we are happy to acknowledge our impression, that Dr. Spurzheim has advanced far in the elucidation of the function of the organ; and that, had his metaphysical acumen been equal to the precision of his observation, he would probably have entirely unveiled the mysteries of this cerebral con volution. We have already treated of those organs which perceive simple existences, and those relations which distinguish individuals from a class. We now proceed to the consideration of those faculties which perceive the relations of objects to each other, -analogous to the principles of Suggestion noticed by metaphysicians, particularly by Dr. Brown. Objects or ideas are related by the perception of resemblance, by that of succession or sequence, by situation or place, and by contiguity or co-existence in point of time, either in fact, or with reference to our consciousness. The organs which perceive the important relations of resemblance and sequence, are Comparison and Causality, placed at the top of the forehead, adjoining Eventuality above; those which perceive contiguity of place and time, are Locality and Time, touching it at the sides and base; and those organs which perceive and connect the simple perceptions of external objects, are placed immediately below the connecting organ, Individuality, being in the centre of the base of the forehead, immediately below Eventuality. Now, it appears to us, that Eventuality is the nucleus of all conception or thought, both in a cerebral and metaphysical sense. It is in the exact centre of all the Intellectual Faculties, and appears to us to perform the same office to the whole organs of the forehead, which Individuality administers to the organs of Simple Perception. As Individuality connects Simple Perceptions, Eventuality appears to us to connect the various orders of Relative Perception; or, in other words, we believe it to be par excellence the organ of Association, or that faculty which perceives what may be called complex ideas. The perception, either of our own thoughts, or of those of others, is of course the result of a very different process from that of the perception of objects; and that of the phenomena of passion, affection, sentiment, and emotion, evidently embraces a wide field of vision, to which no cerebral overseer has yet received his appointment. We have uniformly observed this organ largest in those authors who were most felicitous, and chiefly occupied in describing the phenomena of thought, feeling, and conception. Dr. Thomas Brown, as well as Le Sage, Defoe, and Sir Walter Scott, who are chiefly remarkable for their precise description of the train of thought, and the phenomena of feeling, possessed a considerable developement of it. But, above all writers, Coleridge had a mind the most subtle, and endowed with the most astonishing power of taking his own mind, as it were, out of himself, handling it as if it were some chemical compound to be analysed, and placing it, like some curious insect, into a metaphysical microscope, where the whole machinery of its action might be detected with the most exaggerated palpability. The organ of Eventuality in his head is very large indeed. It seems also considerable in the head of Rousseau, the most eloquent of the historians of thought and feeling; in all persons remarkable for the strength of the associating principle, who think aloud, and to whom every object, word, or incident, suggests a train of circumstances connected with it at some former period, in a different circle of perceptions. By the action of a number of the organs of Intellect in concert, a compound, or general idea is formed, and this idea is perceived by the organ of Eventuality, which may be called the individuality of thought, or that principle whereby the perceptions are combined into one integral conception. Above all things, it is important to the orator or the littérateur. It is the organ by which every thought, imparted to him by conversation, or by book, is perceived as an idea, and by which the trains of his own cogitation are observed, impressed, and reproduced. It is the faculty by which the co-existence of certain feelings, or ideas, with certain times, and particular places, is perceived; by which days are associated with friendships, and the hawthorn with the tale of love that was told beneath its branches. Eventuality is eminently the suggesting organ-the principle that perceives the train in which ideas pass through the mind, and by which the whole series of circumstances, or thoughts, which occurred on any particular occasion, are recalled by the suggestion of any one. With the organ of Time large, thoughts are connected with days; and with powerful Locality, are allied to places. These infuse a vivid reality into all our feelings, and "give to airy nothing a local habitation and a name." Eventuality is a term chosen by Dr. Spurzheim for this organ, because it is found large in all persons who possess a powerful historical memory, or a vivid recollection of changes in the condition of objects. But it is not to be forgotten, that the words condition, or change, are things not inherent in external nature, but mere intellectual perceptions of the connection of objects in various states, and relative conditions. When we talk of a horse falling, all that we perceive externally, is the horse on its feet, as the antecedent; and the horse on its knees, as the consequent; we observe, in short, two separate states or conditions. It is the mind which connects the standing and falling with the same ànimal, associating them by succession of time and change of place. Hence, events are only a series of states, combined by thought into one idea, and associated together by Time and Locality. An event is a relation-an intellectual reflection, as it were, upon external phenomena; and the perception of this reflection, or of the compound action of organs, into one idea, seems to us the province of Eventuality. This organ may emphatically be called the storehouse of thought. It is essential to a great poet, a great moral writer, a great metaphysician. It enregisters all our conceptions, remembers the trains of other men's thoughts, combines the links of our own ratiocination; and, by a system of mental mnemonics, associates all our feelings and perceptions, and forms the great element of our suggestive powers. Hence, the man who possesses a large endowment is always apt, ready, and definite. Every idea he has conceived, is indelibly impressed upon his mind; and his flood of thought, suggested by a single reflection or observation, is never-ceasing. His mind is matured upon all subjects, by his previous cogitation having been always remembered, or rather perceived and impressed upon his brain; and hence, when he speaks, his thinking is copious and definite, and he talks as if it were out of a printed book." When Coleridge said to Lamb, “Did you ever hear me preach?" the answer was, “I never heard you do any thing else." In truth, Coleridge, from his enormous Eventuality, would keep a whole company of the greatest spirits of England mutely listening to his continued address, upon any topic, for five or six hours; and all would confess that the harangue appeared as if it had been a splendid work repeated off by heart. It is probably to this organ, that much of the readiness of mind for which some men are distinguished, is to be attributed. It is essential to the professed wit, and the expert story-teller, who introduces his anecdotes, not by the head and shoulders, but as illustrative of the point at issue in the conversation. It is the secret of the success of ready men, who are felicitous in repartee, and is large in the bust of Sheridan. It must form an important element. in that presence of mind which presents to a man the whole stores of his intellect at once; and probably gave to Pitt that calm reliance on his own resources, which arose from the ease with which he rapidly considered and treated the whole bearings of any subject, or the contingencies of any sudden emergency.* * It is essential to the punster, and will be found considerable in all men who are happy and copious in quotation. It is large in Miss Martineau, Miss Mitford, and Lady Morgan. The cant and current phrases of the day, which overlay the leading articles of so many political writers, are picked up and reproduced by Eventuality; the organ which, in its broadest sense, as we before observed, renders the mind suggestive. We are quite aware, that in these observations, we have rather described what Eventuality does, than what it is. To do the latter satisfactorily, would require a more careful survey, and minute investigation of the function of the Intellectual Faculties, than the light we yet possess enables us to institute, or the design of this work will permit. It is a subject which, however, commands an anxious interest, and a large share of our attention. We trust, that what we have said will excite a sufficient degree of attention to induce other students of metaphysics to labour in the field in which we have endeavoured to break the ground. SECTION V.-Organ XXXI. Time. THE organ of Time is placed exactly upon each side of Eventuality, and the lower part of its convolutions rest upon Locality. دو There are individuals who possess a precise and intuitive perception of intervals of * Mr. Combe has represented Eventuality as "large" in the head of Pitt; and it is singular to observe, in the account given of that statesman by the late William Wilberforce, Esq. M. P. how completely it coincides with our definition of the function of the organ. "He was," says he, "the wittiest man I ever knew; and, what was quite peculiar to himself, had at all times his wit under entire control. Others appeared struck by the unwonted association of brilliant images; but every possible combination of ideas seemed always present to his mind, and he could at once produce whatever he desired." "Many professed wits were present, but Pitt was the most amusing of the party, and the readiest and most apt in the required allusions.” This last acquisition was probably produced by his very large Comparison, which perceived at a glance the resemblance betwixt states, which lends the peculiar aptness to quotation. time; telling, with singular exactness, the lapses of minutes and hours. A deaf man, named Chevalley, is reported by M. Chavannes, to have "engaged to indicate to the crowd around him, the passing of a quarter of an hour, or as many minutes and seconds as any one chose, and that during a conversation the most diversified with those standing by; and farther, to indicate by the voice, the moment when the hand passed over the quarters, minutes, or half-minutes, or any other subdivision previously stipulated, during the whole course of the experiment. This he did without mistake, notwithstanding the exertions of those around him, to distract his attention, and clapped his hands at the conclusion of the time fixed." We are acquainted with a gentleman, in whom the organ of Time is very large. His developement was sent to Mr. Simpson, who put the query, “Does he not, when asked what o'clock it is, invariably inform the querist, before referring to his watch?" It is certainly singular that we had often remarked this habit of our friend, who told us the time invariably to within a very few minutes. Some persons with a very defective ear for music, dance in excellent time; while it is quite as common to find persons sing or play in most accurate tune, who are quite incapable of keeping time. The deaf and dumb also dance in accurate time. A patient of Dr. Hoppe, "complained of pain, and a strong sense of burning, in a line across the forehead," and laid "the point of his finger most exactly upon one of the organs of Time, drawing it across the forehead to the other organ of Time." She stated, without being particularly questioned, that though she was perfectly conscious of herself and of every thing around her, she had no conception of time; so that sometimes an exceedingly long period, and at other times but a few moments, seemed to her to have elapsed since she fell into her present state." The lower animals," observes Mr. Combe, "seem to be endowed with the power of perceiving and appreciating intervals of time. Mr. Southey, in his Omniana, instances two dogs, who had acquired such a knowledge of time, as enabled them to count the days of the week. He says, "My grandfather had one which trudged two miles every Saturday, to cater for himself in the shambles. I know another more extraordinary and well authenticated example. A dog which had belonged to an Irishman, and was sold by him in England, would never touch a morsel of food upon Friday." Mr. Combe then quotes similar examples in horses. But these have nothing to do with the appreciation of intervals of time. The animals did not make an estimate in length of time, but in numbers of days; very easily discriminated and counted by the recurrence of the season of the night, at the close of each day. We have often thought that horses were quite aware of Sunday; and we have remarked, that if regularly employed in work from six to six, they manifested evident symptoms of dissatisfaction if worked beyond these hours. It has been felt by many careful and anxious metaphysicians, that "To expostulate Why day is day, night night, and time is time,- Yet it is clearly impossible, until some particulars regarding this momentous problem |