seems to be no reason for doubting either of them,-one of two conclusions is inevitable. Either the Rajah departed, in his last days, from opinions which he had for many years steadily professed; or, the unhealthy state of his brain so far withdrew restraint from that "disposition to acquiescence, which eastern politeness requires," and which, as Dr Carpenter mentions, was known sometimes to place him in circumstances, and lead him to expressions, which made his sincerity questioned ;" that it led him into the avowal of some of the tenets of his Bristol friends, which in reality he did not hold. Between these alternatives we must leave the reader to judge for himself.

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Rammohun Roy entertained a favourable view of man's moral dignity and capability of improvement. In the Introduction to the Translation of the Ishopanishad, published at Calcutta in 1816, he writes: "The physical powers of man are limited, and when viewed comparatively, sink into insignificance; while, in the same ratio, his moral faculties rise in our estimation, as embracing a wide sphere of action, and possessing a capability of almost boundless improvement. If the short duration of human life be contrasted with the great age of the universe, and the limited extent of bodily strength with the many objects to which there is a necessity of applying it, we must necessarily be disposed to entertain but a very humble opinion of our own nature; and nothing, perhaps, is so well calculated to restore our self-complacency, as the contemplation of our more extensive moral powers, together with the highly beneficial objects which the appropriate exercise of them may produce."

There is a depression on the Rajah's head over the organ of Hope; and, in the development, we have stated that organ as "rather full." The information on this point of his character is very scanty: so far as it goes it is in harmony with the development. In the English preface to the reprint of the Abridgment of the Vedant, he says that when, in the beginning of his labours to purify the Hindoo religion, he was deserted by his relations, he felt extremely melancholy." D'Acosta speaks of him in 1818, as having a habitually grave countenance," and appearing "to have a slight disposition to melancholy." (Carpenter, p. 107).—Wit or Mirthfulness, we may remark, is not large. Another symptom of deficient Hope, is the fact mentioned by Mr Estlin, that in his last illness," he told his son and those around him, that he should not recover.

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Of the intellectual organs, the largest are Individuality, Language, Comparison, and Causality. His love of knowledge, taTent for business, and minute acquaintance with the Scriptures, are illustrations of the strength of Individuality; and we need

6

not say that the great development of Language accords with his extensive literary attainments. In regard to these, Mr Arnot says, "he was acquainted more or less with ten languages: Sanscrit, Arabic, Persian, Hindustani, Bengali, English, Hebrew, Greek, Latin, and French. The two first he knew critically, as a scholar; the third, fourth, fifth, and sixth he spoke and wrote fluently; in the eighth, perhaps, his studies or reading did not extend much beyond the originals of the Christian Scriptures; and in the latter two his knowledge was apparently more limited; though, to show his unwearied industry, it may be noticed that he had seriously resumed the study of French in the present year. He has published works in Sanscrit, Arabic, Persian, Bengali, and English; his most useful labour in regard to the first, is his translation of the Veds; and his vernacular tongue, the Bengali, owes to him a well written Grammar, in the English language." He wrote and submitted to the government abroad, many papers for the improvement of its internal administration. "On this subject, by far the most valuable work he has left behind him, is his Remarks on the Judicial and Revenue Systems of India,' in the form of queries and replies, contained among the Minutes of Evidence laid before Parliament on the India question. He prepared besides, while in England, various able papers or essays on the working of the Supreme Court of Calcutta, against the Salt monopoly in India, &c. which have not been published." He is understood to have made diligent researches into the history of Mahomet, and to have partially written an account of the life of that remarkable man: Mr Arnot affirms, that he looked upon Mahoinet, as being the abolisher of the idolatry of the ancient Arabs, as one of the greatest men that ever lived, and an eminent benefactor to mankind. About the year 1819, he engaged, along with the Rev. Mr Adam, and another Baptist Missionary, the Rev. Mr Yates, both well reputed for their oriental and classic acquirements, to translate the New Testament into Bengalee, a task which was found one of extreme difficulty. "We met," he says, "twice every week, and had for our guidance all the translations of the Bible, by different authors, which we could procure. Notwithstanding our exertions, we were obliged to leave the accurate translation of several phrases to future consideration; and for my own part, I felt discontented with the translation adopted of several passages, though I tried frequently, when alone at home, to select more eligible expressions, and applied to native friends for their aid for that purpose. I beg to assure you, that I (though a native of this country) do not recollect having engaged myself once, during my life, in so difficult a task as the translation of the New Testament into

Bengalee."* A lesson of great value, which may be derived from this passage, is, that we in Britain ought to recollect that the same or even greater difficulties lay in the path of the authors of our own version of the Bible; and that we ought not to be too obstinate in adhering to interpretations, consistent enough, perhaps, with the knowledge and views of our ancestors, but at variance with scientific and philosophical principles discovered and established in later times.

The relevancy and acuteness of the reasonings of Rammohun Roy resulted from Causality and Comparison, combined with Language and Individuality. The organs which give geometrical talent-Form, Size, and Locality—are well developed. Number, however, is only moderate; from which we infer little arithmetical ability. On this point we have no information. Similar remarks may be applied to Order and Tune. It is not likely that he was remarkable for a love of punctilious arrangement and systematic regularity; and as nothing is said about his musical talent, it seems probable that the manifestations of Tune were not such as to attract the attention of his friends.

It is now time to conclude our account of this remarkable individual. His character is one which must be highly interesting to every student of the moral, intellectual, and religious nature of man; to the phrenologist it is peculiarly instructive, abounding, as it does, with numerous and varied illustrations of his science. We have entered considerably into detail respecting the religious views of Rammohun Roy, under the belief that such views, when adopted deliberately, conscientiously, and after due inquiry, indicate, to a considerable extent, the natural dispositions of the person by whom they are held. To the intrinsic merits of the opinions themselves, nothing which we have said has the slightest reference.

ARTICLE II.

THOUGHTS ON MATERIALISM, AND ON RELIGIOUS FESTIVALS AND SABBATHS. By HENRY BRADSHAW FEARON. London. Longman & Co. 1833. 8vo. Pp. 214.

MR FEARON boldly argues against the doctrine which teaches that man, in this world, possesses an immaterial soul in addition to his material organization; but, at the same time, he is

* Correspondence relative to the Prospects of Christianity, and the means of promoting its reception in India. Cambridge, New England, 1824. London, reprinted 1825. The beginning of this correspondence was the transmission of a number of questions by the Rev. Dr Ware, Professor of Divinity in Harvard College, to the Rev. W. Adam and Rammohun Roy, with the view of eliciting information on the subjects specified in the above title.

a firm believer in the existence of a future state. Immaterialism he finds to be "irreconcileable with the known facts and effects which are characteristic of living and thinking beings; besides which, it is involved in inexplicable and endless absurdities and contradictions. We therefore," says he, "turn with satisfaction to the opposite hypothesis, and persuade ourselves that it sufficiently solves all our difficulties, by admitting evidence so tangible that we may be justified in concluding that every manifestation of life, or of mind, which we see in creation, may result from one principle, simple in itself, but variously modified and organized, suitable to, and explanatory of, the circumstances, conditions, and nature of every living being." P. 33. He complains, that, in judging of passages in Scripture, too little regard is generally paid to an indispensable rule of criticism,"that of viewing literal expressions as such, and figurative ones as figurative, and at all times allowing plain and definite passages to illustrate those which may be, from various causes, less so; bearing also in mind, as far as the Old Testament is concerned, the statement of Dr Kennicott, that the present English version frequently expresses not what the translators found in their Hebrew text, but what they thought should have been there."" P. 62. After a minute and learned examination of the scriptural passages having reference to the question at issue, the author arrives at the conclusion, that "the hypothesis of an immaterial and immortal soul cannot but be reprobated; the belief of which, being opposed to divine authority, and tending to the destruction of a most valuable part of revelation, has supplied the unbeliever with some of his most potent arguments against that system." P. 124.

The first chapter contains a Historical Sketch of the Doctrine of Immaterialism; the second treats of Organization; the third is on the Scriptural Evidence respecting the Soul; the fourth relates to the Teaching of the Apostles concerning it; the fifth is a discussion regarding an Intermediate State; and the sixth is on the Resurrection. We have already, in the 9th Article of our last Number, expressed our conviction, that it is of no importance in which way this dispute about the materiality or immateriality of the soul is settled; the doctrine of a future state being wholly independent of the question. For this reason, and because an analysis of Mr Fearon's arguments, sufficiently minute to do them justice, would occupy much greater space than can be at present spared, we refrain from offering any estimate of their validity. The work itself ought to be studied by all who attach importance to the subject. It displays acuteness and research, and is rendered more interesting than usual by the circumstance that the author takes his stand upon Scripture as well as reason. A reference

on page 26 to "the invaluable discoveries of Dr Spurzheim," seems to indicate that he is a phrenologist.

The Thoughts on Materialism occupy little more than half of the volume: those on Religious Festivals and Sabbaths, which fill the other, are equally deserving of attention. It is not, however, within our province to do more than allude to them.

ARTICLE III.

1. THOUGHTS ON THE TRUE MODE OF IMPROVING THE CONDITION OF MAN. BY CHARLES CALDWELL, M. D., Professor of the Institutes of Medicine and Clinical Practice in Transylvania University. Read to the Lexington Medical Society, and printed at its request. Lexington, U. S., 1833.

2. THOUGHTS ON THE PATHOLOGY, PREVENTION, AND TREATMENT OF INTEMPERANCE, AS A FORM OF MENTAL DERANGEMENT. BY CHARLES CALDWELL, M. D. (In the Transylvania Journal of Medicine for September 1832.)

To a phrenologist who, by close observation of nature, has obtained a thorough conviction of the truth, and a tolerably clear perception of the consequences, of the discovery of the functions of the brain, those able and well-meaning men, who are zealously labouring for the improvement of mankind, in utter ignorance of the existence of that discovery or profound contempt for the principles which it has brought to light, appear in a very singular position. They realize the scriptural description of persons who have eyes yet see not, and ears but do not hear. They live within reach of irrefragable evidence of facts and principles, a knowledge of which is indispensable to the successful attainment of the objects which they are pursuing, and yet they totally disregard them. The clerical instructors of mankind, above all others, appear to stand in a strange and inconsistent attitude. They are professedly the servants of the Creator; the official organs by whom a knowledge of his will and laws is communicated to the public; and the recognised leaders of the people in all practices calculated to advance their moral, religious, and intellectual welfare. Nevertheless, when the constitution of the beings whom they are commissioned to instruct is expounded to them, and the means of improvement which it imperatively prescribes are offered to their consideration, they continue deaf and blind to the communication. The explanation of these phenomena is not difficult. The fact that men are not conscious of the operations of their own brains, has led them to believe that thought is the function of pure mind, altogether