Christian Phrenology Part 1

Christian Phrenology.

by Joseph Bunney.

INTRODUCTION TO THE STUDY OF PHRENOLOGY.

Phrenology is a system of Mental Philosophy. It enquires into the quality and condition of the mind, estimating the faculties, sentiments, and propensities of the individual, without being deceived by personal esteem or the voice of partial praise; for as it too frequently occurs that minds of the highest order are more or less under the influence of self love, or a desire for the admiration of others, so are they blinded to their own weaknesses and in some measure rendered incapable of acknowledging their faults even to themselves. This defect, a defect of the race rather than of the individual, presents an effectual barrier to all mental improvement, for minds however highly gifted are always in some measure led astray by self gratulation or the flattering commendations of others, and thus they are led to overlook their own errors, or to congratulate themselves that they are not as other men are, and the mental eye becomes blinded to what is wrong in its own intellectual organization although sensitively awake to the erroneous feelings and propensities of others. It is the province of PHRENOLOGY to measure the external features of the mind's agent, and to facilitate the study of MAN without diverging into metaphysical error on the one hand, or materialism on the other.

Phrenology then is one of those beautiful revelations of applicable science which could only have been made known in an aera of intellectual cultivation. It is in accordance with man's advancement in civilization and refinement.--It was not needed in the days of

"High emprise or priestly power."

for when men were measured by their prowess, and when might was right, a standard of intellect would have been of little value; but amidst the discoveries of the 19th century it comes to us as a monitor and a friend; Its developement forms a striking fact in the philosophy of history--for as we trace the long and varied records of physical discovery from the time of Archimedes to the coronation of Victoria,--we invariably find that whatever science, or whatever art has been made known to us, it has always been the forerunner of new chapters in the history of man: thus Astronomy led the way to magnetism--Magnetism led to the scientific principles of navigation,--and the steam engine, mighty as its power appears, is but in accordance with the advanced wants of mankind; and so with every other instance, in proportion to the discoveries of intellect, has man advanced in the scale of intelligence and humanity,--with mind, so has matter progressed, until from the unlettered savage, he has arrived at the gates of that scientific temple whose lessons teach him, that now, having laid out the earth for his sustenance, peopled the ocean with his race, and proved his mastery over all things, it is time that he should arise and conquer self,--

Know then thyself, and seek not G.o.d to scan, The proper study of mankind is man!

POPE.

To do this, man must be studied in his moral, social, and religious condition; thus only is he enabled to gratify that inward yearning after what is great and good which is the basis of all improvement. It is necessary however to learn what is imperfect before improvement can be attempted. We must learn our own mental const.i.tution and compare it with a standard of excellence, and what standard can we have, but that all surpa.s.sing goodness that created man in his own image? HE in whom even Pilate found no fault--who said "I am the vine, and ye are the branches,"--who went about doing good, and who said to his disciples, "Be ye therefore perfect, even as your father which is in heaven is perfect."

This is the standard that we should look up to--to the Author of all good;--to His life upon earth as the line of our conduct here--to his sufferings in our day of tribulation--to His glory as the end that we would one day share in.

Such is the object that forces itself upon the mind, when liberated from the baser pa.s.sions of humanity, the spirit can indulge in its own lofty aspirations--it feels a n.o.ble elevation of purpose in contemplating the improvement of its being--and it feels capable of following out a design so beautiful,--there is a dimly revealed pleasure in devoting every energy to the acquisition of an end so glorious, and the pleasure is pure, elevated, and enn.o.bling, it is neither transient nor violent, but it seems to be breathed into the heart, making it wiser, better, and happier--It is not the pleasure that we have sought for in life, but the calm and quiet enjoyment that is referred to the mind, as the seat of all pure and rational delight: and to the brain, as a pleasure that will endure and increase, and fade not away like the momentary intoxications of animal delight: the pleasure of a good object is referrible to the mind, and to the brain as the seat of that mind, and we ask, Is the mind the offspring of that brain? or, Is the brain the organ through which the mind acts? a moment's thought answers the question; in a few short years that brain will be mouldering away in the silent tomb, whilst the mind that animated it, can never die; thus then we arrive at the seat of the mind, a fact universally allowed by all philosophers, in all places, and at all times, and by reasoning upon this simple fact, we are led through progressive stages of induction, until we have arrived at a knowledge of that most valuable but most difficultly exercised faculty, Self-control.

Now, we know well that the eye and the ear receive their faculties from the brain, through the medium of the nerves. Thus, the eye may be delighted by gazing on an extended view of nature; the ear by listening to the sublime cadences of sacred music; but if we sever the delicate filament that conveys the sense of enjoyment to the brain, as the seat of all pleasure, resulting from the exercise of the eye or the ear, so do we immediately sever the sentient being from the perception of beauty in form or landscape, or of harmony in sound. So it is with a limb, if we divide the fibre or nerve connecting the muscles of that limb with the brain, we immediately deprive the organ of feeling and volition. Thus, then, the feelings, the senses, and the enjoyments are referred to the brain as the seat of the mind, and it would be as irrational to suppose that the brain in its entirety is influenced by every sensation, perception, or impulse, as to suppose that the whole body is required for an operation affecting only a part: so by a.n.a.logy we learn, that as the eye is given us to see with, the ear to hear with, the tongue to speak with; when neither eye, ear, or tongue is adapted to any other use, so, in like manner we are led to infer, that particular parts of the brain are endowed with powers, peculiar to themselves; for it would be equally rational to suppose that a man could in some measure read with the ear, smell with the eye, or see with the nose, as to a.s.sert that the same portion of brain could be directed by the mind at will, to study poetry, or sculpture, the arts of money getting, or direct to the enjoyments of love. Such operations of the mind are essentially different; the poet, the sculptor, the man of this world, and the lover of pleasure have portions of the brain, individually adapted to the various operations of the mind, and as the mind is developed by natural circ.u.mstances, by hereditary prejudices,--the effects of early training,--the results of education,--the influence of good or bad example, or the untoward events that occur in life,--so is the effect of each and every one of these duly registered upon the mind, and upon the brain, as the organ of that mind, so that at any and every period of existence an external examination of the brain points out what propensities, sentiments, and faculties are at that period in existence, and as a due cultivation or improper neglect of the mental powers is invariably recorded through the mind itself acting upon the brain with more or less energy in those individual parts most generally exercised, so does Phrenology--the science of the brain, as an unbia.s.sed friend, point out what errors of the imagination are to be shunned--what propensities to be conquered, what faculties to be cultivated, what sentiments to be given up. So does it present itself as a means whereby we may know our own weaknesses and conquer them--our strength, and be enabled to exert it. So does it point out whatever may be predominant in our nature for good or for evil, teaching us by a monitor far more true than even the heart itself, how to remedy our faults in this life, and gradually by severe and constant practice, teaching us how to become more fitted for the life to come.

HISTORICAL ACCOUNT OF PHRENOLOGY.

In examining the history, or the progress of discovery in any particular science, we are irresistibly led to enquire _why_ a series of facts like those which const.i.tute its basis should have remained so long hidden from the eye of man. We know that the doctrines we are investigating are founded upon facts, and if those facts are in operation at this moment, they must have been equally so a thousand years ago, or our enquiries cannot be based upon Truth, since Truth is eternal. If, then, in perusing the records of phrenology, we are led to wonder at the long ages of human ignorance, Are we not equally surprised that all physical science should have existed so many ages, without the cognizance of man? Do we not wonder that thousands of years floated down the stream of Time, before man discovered _why_ the lightning flashed across the heavens, or _why_ the needle pointed to the pole, and are we not even now unable to tell _why_ the polar Aurora diffuses its ethereal light? Why then single out Phrenology for disbelief, because it is new, is gold the less gold because fresh from the mine? or truth less true because recently revealed? _We_ cannot tell why phrenology has so long remained unknown, but we may refer the reason to the wisdom of that Almighty Intelligence who placed his bow in the heavens, and fashioned that wonderful cycle of events that in every age has been suited to the wants and capacities of man. Phrenology could not have existed in any age but one wherein mind had a.s.serted its mastery over matter, and although the understanding was in some measure prepared for the reception of new truths by the physiognomy of Lavater, and the facial line introduced by Camper, yet experience proved that Lavater's theories were not generally applicable, and the means proposed by Camper at the best times uncertain. Anatomists and physiologists toiled at discovering the seat of the mind, they dissected and drew conclusions--but so vague and unsatisfactory was the knowledge communicated, that the more the anatomist dissected, the more he became entangled in a ma.s.s of conjecture and perplexity. The metaphysician failed too; he studied the mind chiefly through himself and by recording his own knowledge of his faculties, was led into error: like the nautilus he retreated into his own sh.e.l.l and thus sought to learn what was without, and as may be supposed men of different minds arrived at different results:--such was the state of mental knowledge about 1760. The method pursued by Dr. Gall, was essentially different; at an early period he was led to notice the difference of talents and disposition in his schoolmates and companions, he found one with a retentive memory, another with a talent for languages, one was remarkable for elegance of style, another for dullness, and a third for close reasoning; he found their dispositions equally different, and this diversity appeared to regulate their partialities and aversions; some showed a liking for play, others for books, and a third cla.s.s for mechanical handiwork. In this manner every one presented an individual character; some years after he found that persons with a great talent for learning by heart were those with whom it was most difficult for him to compete, and he noticed that all these had prominent eyes, he then recollected that his early companions had the same feature prominent, and when he entered the University he directed his attention to this fact, and found that all those who had prominent eyes possessed a great facility of learning by heart, even in cases where they possessed no particular talent. Although this connexion between talent and external appearance was not sufficiently established to be considered as a _certain_ circ.u.mstance, Dr. Gall could not divest himself of a belief in the relationship of the one fact to the other, and after much reflection he conceived that if memory for words had an external indication, the same circ.u.mstance might be traced to the other intellectual powers; looking therefore only at general indications he believed he could trace the existence of talents for painting, music and mechanics, he marked also the external features of individuals possessing great determination of character, this suggested to him the idea of looking to the head for all the moral sentiments, referring the state of the skull to the influence of the Brain.

Here then commenced the difficulties which appeared as soon as Dr. Gall compared his own observations from nature, with the opinions of Physiologists and Metaphysicians; he found that while some placed the sentient soul or intellectual faculties in the brain, others placed it in the heart, or the cerebellum, or even in the viscera, so that he hesitated about the correctness of his conclusions, he observed also that the princ.i.p.al difference of mental faculty was not owing to difference of education or accidental circ.u.mstances,--if the difference were accidental, the project he now contemplated would be hopeless, but he recollected that his brothers, and sisters, and schoolfellows had all received a similar education and equal care, yet many upon whom the teachers had bestowed great attention were still far behind their companions.

"Often," says Dr. GALL, "we were accused of want of will, or deficiency in zeal; but many of us could not, even with the most ardent desire, followed out by the most obstinate efforts, attain, in some pursuits, even to mediocrity; while in some other points, some of us surpa.s.sed our schoolfellows without an effort, and almost, it might be said, without perceiving it ourselves. But, in point of fact, our masters did not appear to attach much faith to the system which taught equality of mental faculties: for they thought themselves ent.i.tled to exact more from one scholar, and less from another. They spoke frequently of natural gifts, or of the gifts of G.o.d, and consoled their pupils in the words of the Gospel, by a.s.suring them that each would be required to render an account, only in proportion to the gifts he had received."

Convinced by this, that there is a diversity of talent and of disposition, he encountered another obstacle in the conventional terms used to express the actions of the mind. Metaphysicians spoke of judgment, perception, thought, memory and imagination, but Gall wished to express a faculty for music, for painting and for mechanics, he therefore abandoned the theories and opinions of others resolving to learn by direct observation from nature; he visited prisons, schools and lunatic asylums, was introduced to courts, to colleges and the seats of justice; and wherever he heard of persons distinguished for any particular endowment or deficiency, he observed and studied the external features of those particular heads. In this manner by degrees of induction he felt himself warranted in his belief that the configurations of the head indicate the mental powers; in addition to this examination during life, whenever any of the persons died with whose peculiarities he had become acquainted during life, he used every means to be allowed to examine their brain after death, and thus he succeeded in arriving at the first outlines of those facts which time afterwards developed. In these researches he found that the brain covered by the _dura mater_ presented a form exactly corresponding to that which the skull had exhibited during life: and being confident in the correctness of his system he announced it to the world at Vienna, in 1796. The successive steps that he pa.s.sed over, were, 1. He observed the relationship between particular talents and particular forms of the head.

2. He ascertained that the figure and size of the brain corresponded in every point with the skull. 3. He dissected the brain minutely so as to investigate its structure.

Dr. Spurzheim studied under Gall, in 1800, and in 1804 became a.s.sociated with him in his labours; since that period many new and valuable discoveries were made by them in the anatomy and physiology of the brain; the truths thus elucidated mere formed into a system of mental philosophy.

It was impossible to foresee what results would follow the exposition of this doctrine. Dr. Gall's mode of enquiry was plain and simple; thus he found that a desire for gain bore relation to the size of one part of the brain--he called it the organ of _theft_, because he found it largest in thieves; the propensity to destroy, he called _murder_, because he found it largest in individuals condemned for that crime--in like manner benevolence and other organs, for as Dr. Gall had not laid out any arrangement, a series of disjointed facts was all that could be arrived at, leaving their value to be determined at a future period, when the mult.i.tude of facts should require some arrangement. As soon, therefore, as the value of the materials had been ascertained by time and further investigation, the eye of philosophy at once detected the materials for a system of mental elucidation, and phrenological facts were arranged into a scientific system, whose importance has been universally recognized: facts that had hitherto appeared isolated were soon connected with others and the obloquy that had been thrown upon it by public ridicule, was overpowered by the presence of truth. The doctrines which at first were a rude and undigested ma.s.s of unconnected facts, whose apparent results were neither promising nor inviting, now became changed in character,--it was recognized to be the science of mind and its value was apparent, the new opinions had been doubted, simply because they were new, but they bore upon them the impress of truth: those who were adverse to its doctrines, were those who had not studied its principles; and those who doubt it now are those who have never examined the volume of nature, from which the page of science has been torn. Those who consider its relative bearing, both upon individuals and the human race, will be convinced that Phrenology carries in its train the most valuable a.s.sistance in furthering the cause of education, morality, and religion. We cannot conclude this chapter better than by quoting the annexed extract by a popular writer from the Foreign Quarterly Review;--

"Nothing that ever was devised by man has put in his hands so powerful an instrument to know himself, as that which we (phrenologists) have given him; for, if he believes in us, he cannot deny the evidence of his own organization. The first key to unlock the hearts of others is that which opens our own; and to know whether we judge our neighbour fairly or not, we should measure the quant.i.ty of our own feelings which we mix up in the judgment. But from this acquaintance with ourselves and others may result the greatest benefit that could accrue to social intercourse, mutual indulgence.

When we recollect that each has his own particular organization, as we have ours; that it is not easy to controul the dispositions which nature has thus implanted in our minds; that we have defects as insupportable, perhaps, as any that we encounter, we shall be more disposed to bear with others' foibles, that they may pardon ours; and mutual necessity will make us tolerant.

"A still higher function of phrenology, as it relates to mankind at large, not merely to the few unfortunates who labour under malady, is its empire over education. The vast error, that men are alike fitted for all professions, that all can turn their mental powers to the same account and profit, has done much injury to the education of individuals, and consequently to the general progress of the world.

But our science (continue Drs. Gall and Spurzheim) shows that all men are not alike fitted for all purposes; that, in one, a receptiveness for musical, in another for mathematical instruction predominates; that some are endowed with the power of prompt perception, and others with that of abstruse induction; in short, that every walk of social life has its destined votaries. Now, it is to be hoped, that when parents have the authority of phrenology for the talents and disposition of their children, they will cultivate those which nature has made the most salient in their cranium, and not torment them with studies for which they have no sufficient organ. Should one of their boys, in defiance of birch-rods and ferulas, neglect his vocabulary to carve his taw, or cut out waggon-wheels with his penknife, let them consult one of us, and we will tell them that all the betula of Windsor forest will not make a scholar of him; we will show that, not being one of the ox-eyed, he can but ill remember words, but that having a fulness in the frontal bone just above the spheno-temporal suture, he may become an expert mechanic, an engineer, a mill-wright, or a Watt; that it is in vain to thrust in through the gluteus maximus what cannot penetrate the head; and that flog him as they may, his _propria quae maribus_ will always be covered with chips and chisels. In the same manner we will teach them to oppose the bad propensities of youth, by withholding aliment from self-love, from obstinacy, from cruelty, and by cherishing benevolence, justice, piety; and correcting levity by gently stimulating the reflecting faculties. We can tell, too, why many a school-boy, who has carried away prizes and rewards, sinks into an ordinary adult; and why more than one dunce has burst out like a luminary in later years; for we can show the organs which make a brilliant infant and a dull man, and those which are of little use at Eton, but most essential to a statesman or a philosopher. Neither shall we allow ourselves to be imposed upon by any urchin's cunning, or mistake ill will and idleness for inability. The marks by which we judge are registered by nature, indelible, immutable, and clear to every eye.

"But individual education is a very small portion of the good which we aspire to teach--(these people really are mad; their ambition is unbounded!). We will educate nations; and nothing can prevent us from fulfilling this mission, but the destruction of the human race. We will tell the men of every country their faults and their vices, their virtues and their talents, and hold them up as clearly as size and form can be held up, to the notice of mankind. None shall escape us. Already, not only Europeans,--English, French, Germans, Italians,--the most enlightened, the most refined of men, have we scrutinized, but Asiatics under every lat.i.tude, Africans thirsting on both sides of the Equator, Americans as wild as Africans, as civilized as Europeans. We have told truths to all, and pointed out the means of improvement. At this moment, indeed, they may not listen to us, but the day will come when they will advance but by us. To us is given to decide the great question of original national propensities, as of individual propensities, and to show how they may be expanded or repressed. We shall instruct rulers how to govern, and subjects how to submit, and strike the just balance--as various as the races and the regions of the earth--between the sovereign and the people; and the first time that we inspire oppressed reason to demand her rights, and to demand no more--that we teach men how much liberty they can bear, how much privation they must yet endure, we shall have our full reward.

"So much for the practical pretensions of our science. The reader must now hear our claims to speculative superiority. Dr. Spurzheim has said, and been most heartily abused for saying--and, if the science be false, most heartily deserves to be abused for saying,--that the whole philosophy of the mind must be entirely changed; that the study of man in this respect will become a new study, &c. In this dictum--most n.o.ble or most arrogant, according to events--we (phrenologists) concur, with the loudest cheers; and in this, do we say, lies the stupendous monument of our science. Since the earliest records of philosophy, sages have speculated on the heart, the mind, the pa.s.sions, and the understanding. For more than three thousand years systems have flashed, and disappeared without leaving a trace. Some of these, indeed, were abundantly ingenious; but were defective in that which alone can make them lasting, truth.

It would be curious to examine the hypotheses which have grown up, one after the other, in the fertile soil of fancy, Arabian, Chinese, Persian, Egyptian, Greek, Roman, and modern European, and to see how specious and how futile all have been. Not one of them was founded on any thing but conjecture; and, until Gall appeared, it was not supposed that mental philosophy, that psychology, ever could have any other basis. But Gall proceeded entirely upon fact; and those who accuse his system as imaginative, will probably call the 'Faerie Queene' an historical poem, and 'Lear' an algebraical tragedy. He stalked from brain to brain, from organ to organ, and trampled conjecture under foot. 'The man of skulls'--aye, Mr. Edinburgh Reviewer, the _boy_ of skulls--endowed in truth, with not less imagination than his predecessors, had yet more love of fact than they had; and this single faculty has placed him above them all. It is, indeed, most wonderous, that the catalogue of the innate faculties of man should have escaped the grey-haired philosophers of every age and climate, and that its first-fold should have been opened to a child of nine years old, who in maturity unrolled it all, except a leaf or two, which he left to his followers. Such a discovery, had it been made by a man after so long concealment, and so many attempts to accomplish it, would have been wonderful; but let it never be forgotten that it was the work, and not the accidental work, of an infant."

ADVANTAGES AND OBJECTS OF PHRENOLOGY.

"In proportion as any branch of study leads to important and useful results--in proportion as it tends to overthrow prevailing errors--in the same degree it may be expected to call forth angry declamation from those who are trying to despise what they will not _learn_, and wedded to _prejudices_ which they _cannot defend_."--ARCHBISHOP WHATELY.

Having pointed out in the introductory chapter the great end and aim of all learning--THE ADVANCEMENT OF MANKIND IN RELIGION, MORALITY, AND VIRTUE, we shall proceed to point out the advantages of Phrenology, in enabling man to become wiser, better, and happier. It will be universally conceded, that this life is a state of probation, that if we do well--that is, if we become G.o.d's people, we shall enter into the kingdom of heaven; but if we do evil, we shall have our portion in the lake which burneth with everlasting fire; for this reason St. Paul exhorts us to press forward to the prize of our high calling. "Let us go on unto perfection,"

says he, and again, "let us lay aside every weight, and the sin which doth so easily beset us"--and in another place he tells us, that "it is appointed unto men once to die, and after that the judgment."

Such then, being our situation, how imperative is the command to, "cease to do evil, and learn to do well." We must first learn what is imperfect and then strive to improve,--we must look upon SELF IMPROVEMENT, as something possible, something allied to the better portion of human nature, something worthy of the n.o.blest care and the mightiest efforts that human beings, aiming at perfection, can even hope to aspire to. We must recall the past, watch over the present, and strengthen ourselves against the future,--we must learn what we _are_ and what we _may be_, for we have in ourselves the power of controlling as well as of watching our pa.s.sions and our energies, and it is this prerogative that causes human responsibility. Phrenology teaches us that mental energy is invariably accompanied by an increase of the brain, in the portion which is acted on by that energy; if the intellect be expanded, the perceptive faculties in active operation, the n.o.bler energies of charity and veneration employed for good, it is at once apparent; so too with the baser pa.s.sions, the sensualist, the ignorant, and the depraved alike reveal by their organization the spirit that moves within them, and as we know by endless facts that the brain alters in proportion to the use or disuse of faculties, sentiments, or pa.s.sions; so if we are right-minded we must infer that G.o.d created no such master-piece of unerring workmanship without designing it for our good; and if so, how culpable, how criminal must they be, who dare to doubt the hand of a n.o.bler being in a design so beautiful,--how culpable must they be who neglect to use the means laid down for their advancement,--how criminal, when they know, yet slight or scorn to employ it? But it may be asked, how can the brain enlarge or decrease by the action of the mind? Can an invisible, immaterial principle enlarge or lessen the organ through which it operates? most certainly it can,--what but _use_ developes the muscular system--what but the amount of exertion makes the right arm of the gold beater nearly twice the size of his left? or why does active exertion give strength and tone to the limbs, whilst indolence renders them effeminate and small,--and if any one doubt the parallel, they cannot have examined and enquired for truth, on which alone enquiry can be based. Muscular power, considered abstractedly, is to the full as invisible and deep seated as the powers of the mind,--the mind must first direct the motions of animal power through the medium of the nerves, and the exertion of their power forms the muscles, or if the power be not exerted, the muscles, however fully developed previously, must quickly decrease; so it is with the brain, the index of the mind: and as no one can behold the brawny frame of the laborious artisan without being led to consider the exertion of muscular force as the cause of that powerful form, so no one ought to dispute the identical operation in another part of the human system, simply because they _are_ familiar with one and _will not_ be familiar with the other.

Taking it for granted then, (and surely no one will deny rashly what countless facts have proved, and what is only proved the more as the number of facts increase) that the brain is the organ of the mind, we are led to the following principles.

1. The brain is the organ through which the mind operates.

2. In proportion to the developement of any part of the brain will be the power of that corresponding faculty, sentiment, or pa.s.sion, because that faculty, sentiment, or pa.s.sion, by its _anterior action_, has developed the brain.

3. The increase or decrease of mental pa.s.sions, affections, or sentiments, is accompanied by a corresponding increase or decrease of the brain.

4. The brain like the muscle, is only the agent through which the immaterial spirit acts, for as muscular power resides not in a muscle, so neither does the mind dwell in the brain;--and as all connection between the muscle and life, or vital energy is destroyed by severing the connection of the nerve communicating power to that muscle, so might the mind and brain be severed, but for the beautiful design of Providence, in so carefully protecting the brain lest any mental organ be impaired, as well as by the formation of duplicates to those organs most exposed to injury; for as in common life, the accident that deprives man of a limb, does not render him incapable of his higher and loftier duties, so is it proportionably necessary that the organ through which those higher and n.o.bler functions are performed should have been rendered most secure from harm.

5. That the different parts of the brain having been found by long experience to be appropriated to different functions, those parts are and have the same design, and are produced by the same faculties in all human beings.

Under one of these heads all phrenological facts must fall.

From these principles also, it must be evident that the brain is dependant for its form and character on the developement of the mind in any individual, and in this manner phrenology ascertains the natural bias of the mind, so as to direct education;--it ascertains similarity of pursuits and dispositions so as to improve social intercourse;--it ascertains at any time of life what faculties require to be cultivated or to be checked, what sentiments or pa.s.sions preponderate in the individual, for good or for evil, what should be repressed, as well as those parts wherein increase should be aimed at, it points out the persons with whom we sympathize, or towards whom we may have an antipathy,--in the treatment of mental disease, its use is obvious. "No more satisfactory proof of this can be referred to, than the extraordinary success of the experiments at the Hanwell Lunatic Asylum under the direction of Dr. and Mrs. Ellis.

Regarding the brain not as an entire organized ma.s.s, but as an a.s.semblage of organs, some of which may come into a morbid condition while the rest remain comparatively healthy, the course pursued at that excellent inst.i.tution has been, by kindness and by engaging the attention of the patient, to exercise those organs which are sound, and, by diminishing the action of those which are in a diseased state, to restore them to the healthy performance of their functions. The success which has attended the experiment stands without precedent in the annals of insanity." From this treatment we learn that cures have averaged ninety in a hundred.

Phrenology teaches us how to aim at self-improvement, that is, the duty which every man owes to himself, so as to improve and render more perfect whatsoever is wrong in his nature.--Improvement is the end and object;--it demands a vigorous well regulated exertion of all the energies of thought and feeling.--Phrenology teaches where it is most required--whether it be moral, intellectual or religious, and whichever it may be, we must make it the great end of our endeavours, and use solemnly and deliberately the great powers that G.o.d has given to us,--without this resolution of purpose the best means are worthless: but with it the poorest may become mighty in moral and intellectual powers, the progression of our nature to the perfection pointed at by St. Paul, must not be regarded as a fiction, but a reality,--we must look coolly and rationally upon the vast amount of ignorance--intemperance, sensuality and selfishness that dwell with and around us,--we must think what an immense field of mind is lost--how many _might be_ cheered with intelligence, disinterestedness and refinement, that now _are_ lost in voluptuous extravagance or the exercise of worthless and depraved pa.s.sions;--we must learn the dignity of our station as men--that we shall be made partakers of CHRIST, if we be stedfast unto the end,--and that if we keep this object in view stedfastly and zealously, we shall inherit a crown of righteousness that fadeth not away--and that too in a kingdom of everlasting happiness where the wicked shall cease from troubling and the weary be at rest.

ON THE STRUCTURE AND ANATOMY OF THE BRAIN.

The BRAIN is admitted by physiologists, to be the organ of the mind, although dissection furnishes no clue to its functions, but the same may be said of the eye, the tongue or the ear. The phrenologist compares developement of brain with manifestation of mental power, and by its cla.s.sification of organs arranges those instruments through which the mind manifests its power during life. A brief description of the brain therefore will be advantageous. It is a ma.s.s of soft matter not h.o.m.ogeneous, but presenting different appearances; part of it white in colour, and fibrous in texture is named the _medullary substance_ and abounds in the interior; the other matter is of a grey colour and not fibrous in appearance, this forms the outer-portion of brain, they do not blend together, but have a perfect line of distinction. There is no adipose or fatty matter in the skull. The brain is divided into two hemispheres, separated by a strong membrane termed the _Falciform process of the Dura Mater_, and each hemisphere is divided into three lobes, anterior, middle and posterior: the two hemispheres and the organs of each side are brought into communication by fibres running transversely. The _cerebellum and brain_ are only slightly and indirectly connected.

The greater portion of the brain is dest.i.tute of sensibility, Sir C. Bell imagines from this that it possesses a higher office than that of sensual perception. The external substance of the brain is arranged in convolutions or folds; these appear to be intended for the purpose of increasing its superficial extent with the least enlargement of size,--in the inferior cla.s.ses of animals there are no convolutions, but they increase in number and extent as we ascend in the scale of being. Each side of the _brain_ and also of the _cerebellum_, is supplied with separate arteries conveying blood to it, while the _sinuses_ or ca.n.a.ls which return the blood to the heart are common to all.