either to be itself nursed into sheer vanity and mistaken pride, or mortified so as to quell all useful exertion. I would have parents and teachers to reflect deeply on this subject, and that they would forthwith proceed to study the true philosophy of man, which exhibits what he really is, and unfolds the mode in which he is to be managed.”

There is reason as well as good feeling in the following view of Cautiousness:-"This feeling is too often brought to a morbid state, by mothers, nurses, and schoolmasters. To save themselves trouble, they excite terror, and too often at the expense of truth, and nourish that very thing which they would be distressed to see displayed in after life, namely, cowardice. Teachers of religion are not aware of the degree to which they sink human nature, when they dwell more on the fear of hell than on the love of God. If the love of God to us passeth understanding, surely our love to Him should be promoted, as being better calculated to produce faith and good works, than terror of His power. It is a sad mistake also to make God's word a book of tasks. Some even insist on children getting portions of it by heart, by way of punishment. This does nothing but excite a dislike to the Bible, and in after life leads to that which is so much dreaded, infidelity; for, when reason comes to be mature, and all the youthful misery that was inflicted by Bible tasks and punishments is remembered, and when it is seen how widely men who profess Christianity differ in the meaning which they attach to various parts of its contents, and how bitterly they dispute about them, the result is either disregard and indifference, or a critical examination of doctrines about which disputes are carried on, which possibly ends in scepticism. Thus, I conceive that the origin of not a little of that infidelity, and even heathenism, which is so much complained of as having arisen in modern times, is to be found in making the Bible a school-book, and exciting dislike to it instead of affection. This opinion seems to be confirmed by the fact, that almost all men who have been most distinguished by their reasoning powers, are those against whom the cry of infidelity has been loudest. They may be supposed to have seen nothing in the disputes of theologians but battles about straws, and to have said, "That about which such contentions arise cannot be a revelation," and they set aside the Bible accordingly. I humbly conceive that Christianity will never have its proper effect on the conduct and improvement of mankind, till more wisdom shall be displayed in the mode of teaching it, and above all, until religion shall cease to be used as a bugbear to excite the fears of children. The excitement of such fears lays the foundation of insanity; and I believe that the religiously insane exceed in number all others who are in confinement. If, on the present occasion, I should have per

mitted my own Cautiousness to be so overcome by my sense of duty, as to have made me, by these remarks, give offence to any one, I shall deeply regret it. But I will never conceal my opinion, that the genuine object of religious teaching is to amend men's conduct, by leading them to obey the Christian commands and precepts, which are the will of God. If that be not the object, I cannot understand why so many commands and precepts having such a tendency are contained in the Gospel. That something is wrong I am satisfied of; for my intercourse with society has been long enough to prove to me, that the commands and precepts of Christ are not better attended to now than heretofore, and perhaps are even more neglected among all ranks of society, though the same means of teaching Christianity have always existed. I may be wrong in attributing this wholly to fault in early education; but this is doubtless one great cause, and it is with this only I have to do at present."

Of the abuse of Wonder, which, in combination with Veneration and Hope, constitutes religious feeling, the author remarks:-"To make religion an engine of temporal power, or a means to gratify selfishness in any way, whether in the shape of the creed of one sect or another, appears to be a monstrous perversion of it. But I need say no more to satisfy you that that faculty, which designing men may direct to abuse, requires most careful nurture. As far as my own observation has gone, it appears the most apt to run into excess of almost all the faculties; and when once it gains ascendency, no power of reasoning can bring it back to the rational homage due to the Great Author of our being. Even well-meaning men, when they have this faculty in excess, do infinite mischief, by their exertions to bring the minds of others into the same state. I will not, however, dwell on this melancholy subject. I will only add, that, while the mass of the people is kept in ignorance,-while the knowledge of God's works, in which he is manifested, is hidden from them, they will be ever exposed to the notion that, if they go through certain ceremonies, they may gratify their desires in whatever way they like; and it is too common, even in this country, to see a man in church on Sunday, who will steal your goods on Monday, get drunk on Tuesday, and tell falsehoods every day. This is the usual result of ignorance and superstition; and until knowledge shall be sent widely amongst the people, their reign will continue undisturbed. No other method has yet succeeded any where, and it is time it should be tried. But there is yet another faculty that has a great share in exciting religious feeling, and is one of the greatest blessings we have received."

Describing Hope, Sir George remarks with equal truth and beauty:-"We now also see why, when well regulated, the fa

culties of Wonder, Hope, and Benevolence, are held up by high authority as feelings to be anxiously cultivated; for it is they which produce faith, hope, and charity. The more we inquire into and study our own nature, the more clearly are we satisfied that the Christian morality is not, as too many are apt to think, too elevated for human nature. The Creator has implanted in us such powers as, when duly cultivated and regulated, lead us to believe it to be no chimera that man may, and indeed will, improve himself, till at last the kingdoms of this world shall merge into one great and uniformly moral and religious family." A new, and not a baseless, idea is started by Sir George Mackenzie, when treating of Ideality. He says, "Till I was writing these sentences, it had not occurred to me that this faculty might, and probably does, constitute a portion of the religious character. But not recollecting whether this has occurred to any one else, I may be mistaken. Yet it strikes me, that, since it excites a desire for perfection in all things, it leads to the contemplation of the perfection of the Creator in power, wisdom, and goodness; that, in searching into His works, it rouses an extraordinary admiration of them, and directs us at once to their Author. Many view the works of art and of nature with equal indifference, and I conceive that this faculty leads to genuine and lively admiration of both."

Sir George is inclined to agree with those who substitute the name of Mirthfulness for Wit. We never were in favour of this substitution; because thus we should have no specific faculty for perceiving the ludicrous, and laughing at the incongruous. Mirthfulness may be produced by good cheer, good fortune, and other causes of agreeable feelings; but the ludicrous produces à kind of laughter well distinguished from all others. Man is the only laughing animal. He must have a faculty for this distinguishing impulse.

When treating of the intellectual faculties, the author, considering Weight or Force in its order, says, "The next faculty has been called that of Weight, or Resistance, or Force, which last seems to be the most general term that can be employed to denote it; for weight is the force of gravitation, and resistance is a sense of something opposing force. By comparing degrees of the force of gravitation excited on different bodies, or different masses of the same body, we come to know what we call their different weights. We commonly measure forces by weight, by ascertaining what weight is necessary to overcome resistance. It is the activity of this faculty that enables us to learn by experience to judge what amount of force is needed to overcome any obstacle, or effect any purpose. We do not, after experience, employ so much force to move a ball of cork as one of lead. The faculty, then, seems to give us the knowledge and use of

muscular force or power, and of all other forces, whatever may be their origin, and teaches us to estimate and how to use them. The sense of touch is apparently resolvable into that of force, as it operates only by resistance to force. But I will not detain you with such discussions. If you look into the Phrenological Journal, you will find some papers on the subject by my friend Mr Simpson and myself, and I believe we are at last pretty nearly agreed." Mr Simpson considers Resistance a passive sense, and Force an active faculty; but not resolvable into each other. We recommend to Sir George Mackenzie's particular examination the speculations of Mr Richard Edmondson of Manchester on this interesting subject, vol. ix. pages 142 and 624 of this Journal.

Some homely and valuable truths are told with regard to the irrational manner in which languages are forced, by rewards and punishments, upon multitudes who lack the faculty of Language. Speaking of the pain and labour so perversely infused into education, Sir George says, in his own peculiar manner:"Much may be done by making learning a thing of amusement. And here it may be remarked, that I have seldom met with a schoolmaster without a grave face, and apparently almost incapable of smiling. If ever it falls to my lot again to chuse a schoolmaster, the chief test of his qualification shall be his being able to tell a funny story, and being disposed to laugh and make merry. The corners of his mouth shall turn up, and not down. Instruction should be a thing of delight and amusement, not of labour and terror. I have suffered, and I have suffered, and many of you may also have suffered, much terror, labour, and pain for the sake of the dead languages; and have gained nothing from it in after life.”

The distinctive functions of Comparison and Causality are remarkably clearly stated, though perhaps nothing new is advanced. In treating of Causality, the author makes some forcible remarks on the qualifications of a legislator. "When Causality is feeble, the mind cannot enter into the abstractions of science, or the intricacies of business. In such a case, remote and contingent things are not perceived, and the profound investigations of Causality are deemed little better than dreams and impossibilities. In this we find the cause of imperfect legislation and inefficient government. The ambition which Love of Approbation excites, leads men to undertake what they cannot perform. Instead of examining into the dependence of one thing on another, they resort to temporary means of effecting an object, which may for a moment succeed, but end in making bad worse. Were our legislators well informed of things, and their relations to each other; if they knew man, and the relation in which he stands to external things; if they felt the imperative demands of Conscientiousness, and rose above their petty selves; they

would not tamper so much with the welfare of society, nor risk its peace and security. If well stored with the knowing and reflecting powers, six men would represent our community better than 600 ill-provided with aught but prejudice and party spirit."

There is much useful practical instruction in the sections "On the Mutual Influence of the Faculties," "Religious Feeling," "Direction of the Faculties," "Motives of Action," and "Temperaments." Under the second of these heads, Sir George Mackenzie attributes the predominance of mere feeling in religion, over rational practical views, to the too early inculcation of doctrines. He says, "There exists great diversity of opinion in regard to the interpretations to be given to the contents of the Bible, which are the foundations of the various doctrines that divide Christians. There seems no prospect of a perfect union; and this will be more and more distant, while peculiar doctrines are infused into the minds of the young, before they are capable of judging for themselves, or understanding what they are commanded to believe. In this matter each sect must be left to itself, until knowledge shall be increased, or it shall please God to interpose and point out truth from error." For "Motives" and "Temperaments" we must refer to the work itself.

On the whole, we think this volume well entitled to a place among the elementary guides in the study of Phrenology. We are not sure if it be not of a nature to induce us to recommend it as the first in order which should be put into the student's hands. It is, as we formerly observed, throughout attractive, and less calculated to excite prejudice than the organology offered at once. To the study of the organology it will nevertheless lead. Besides its intrinsic excellence, its extreme cheapness ought to secure for it an extensive circulation. No teacher of youth should be without it.

ARTICLE III.

PHRENOLOGICAL CONTROVERSIES.

Ir would be refreshing to hear new arguments adduced against Phrenology; but this is a gratification which, in these days, never falls to our lot. For several years Phrenology has been assailed only with weapons shattered and blunted in previous warfare, each new opponent coming boldly into the field with a firm reliance on their irresistible power. It is in truth ludicrous to see arguments which have been repelled again and again borrowed from the works of preceding antiphrenologists, and triumphantly flourished, without the slightest allusion to the replies which have been made to them. This probably arises in some cases from dishonesty, but in others may be the result