Wallace bled," "Hail Columbia," and "Yankee Doodle," in the most inspiring manner.

To begin with the propensities. Adhesiveness was admirably represented by the Siamese Twins, brought from their fixed place of residence among the other members of the wax-work family.

A huge hen, clucking over a mighty brood of chickens, represented Philoprogenitiveness; while Concentrativeness was indicated by a burning-glass or convex lens, large enough to have fired the fleet of Marcellus at the siege of Syracuse, and which probably belonged to the ancient philosopher Archimedes. Destructiveness was represented by a tiger tearing a deer; but here the organ was not indicated by the width of the head only the moth had been busy on the skins of both deer and tiger, and they were falling to pieces under the influence of this terrible propensity. To represent Combativeness, there was displayed, in the proper position, a picture of the renowned Don Quixote, knight of La Mancha, running a tilt against the wind-mills.

Constructiveness had for its emblem a model of a perpetual motion, which stopped before it was fairly set a-going, and which, but for the influence of gravitation, and a few other preposterous laws of nature, would doubtless have continued to move from generation to generation.

Secretiveness was suitably represented by a group of schoolboys, one of whom cast a furtive glance from time to time beneath the desk at which he sat, to his open book, while he recited a long and difficult lesson; while another on his right, who seemed intently studying his task, slyly pinched a class-mate who sat on the left of the speaker, which last, by a false accusation, brought the vengeance of the teacher on an innocent and unoffending companion. A parrot, which constantly repeated the words "pretty Poll," was the emblem of Self-Esteem; and a peacock, with its wide-spread tail and gaudy colours, represented Love of Approbation. An ostrich, with its head thrust in a hole, indicated Cautiousness; and a water-dog, shaking its wet and curly coat amid a group of ladies, on what seemed to be the deck of a steam-boat, represented the sentiment of Benevolence.

Perched on the very centre of the coronal surface of this imaginary head, was the Egyptian mummy, to represent Veneration, because, as a scroll informed the spectators, it was the most venerable relic in the whole collection of 175 thousand curiosities.

A man buying a lottery-ticket indicated Hope, and the organ must have been large, as it was a whole ticket.

Marvellousness was represented by a crowd of men and wo

men, with open mouths and goggling eyes, gazing at a heap of Charts, containing certain signs and numbers. "Price three Shillings" was written conspicuously upon each: there were plenty of purchasers, all of whom seemed mightily pleased with their acquisition.

A wooden bench represented Form, and upon it, as the emblem of Weight, was seated the well-known figure of Daniel Lambert ;-it is needless to say the organ was large. An immense crowd gathered round a gibbet, was the manner in which Number was indicated; and the portrait of a red-faced personage which occupies a conspicuous place in the picture-gallery of the Museum, was the representative of Colour.

A monkey shaving himself at a looking-glass gave the idea of Imitation, and a clown laughing at the monkey, till tears coursed down his cheeks, indicated a sense of the ludicrous.

Causality was represented by a china tea-pot with a broken spout. This appeared altogether unintelligible, till it was observed that the organ was here called Casualty, china tea-pots being peculiarly liable to accidents. Some inquiries being made respecting this apparent perversion of meaning, the exhibitor assured the audience he had high legal authority for it; this statement satisfied all the parties concerned.

The last organ of which I can bear in mind the emblem, was Comparison, which was represented by a picture of the Museum, and a scroll stating that it would bear a comparison with any collection of the kind in the United States, having for exhibition no less than 175 thousand curiosities of nature and art, besides the lecture-room, and the view of the city and the adjacent country from the balcony.

Sufficient time having been allowed to examine and understand all the points aimed at in the above arrangements, the lecture was about to commence, when suddenly, methought, on the organ striking up Yankee Doodle for the seventeenth time, the various emblems and devices began, "as if instinct with mercury," to skip and dance, to twist, and turn, and change places, down the middle and up again, hands across and cast off, in such a variety and intricacy of movement, as would have put to shame the dancers at Stanwix Hall on the night of an Assembly: Sentiments were confounded with propensities, the perceptive mingled with the reflective faculties; the Siamese Twins waltzed superbly; the very mummy, swathed with the bandages of a thousand years, skipped like a harlequin-order was changed to disorder, and Time and Tune usurped the supremacy. To crown the whole, the example became contagious, the audience capered and bounded in one mingled mass. For myself, although I felt perfectly sensible of the absurdity of the scene, yet I also joined in the dance with the most joyous glee, till

I fell to the ground, borne down by the superincumbent weight of Daniel Lambert, whom I encountered in one of the convolutions, frisking like an elephant, and only escaped suffocation by awaking from my dream." SOMNIATOR.

ARTICLE VI.

ANSWER to Mr HANCOCK's Reply to Mr WATSON'S Comments on his Letter on the Functions of Comparison and Wit, in the 48th Number of the Phrenological Journal.

IN No. 48. of the Phrenological Journal, Mr Hancock has given a reply to certain comments made by me upon his "Letter on the Functions of Comparison and Wit." Were I to designate this Reply as an effusion written in a tone neither very elevated nor very philosophical, I might appear to be assuming the office of judge without sufficient freedom from personal bias, and be merely pronouncing an ex parte opinion; but, in saying that the five pages of reply contain twice their own number of errors, in fact or in reasoning, I can be called on for proofs of the assertion. At present I decline to enlarge upon these, in the presumption that neither editors nor readers of the Phrenological Journal could be at all benefited by criticisms upon opinions, the only evidence of whose correctness lies in the thoughts and feelings of the author of the Reply. Mr Hancock seems to promise "a full and fair examination of the grounds of Mr Watson's own opinions with regard to the true functions of those organs." If Mr Hancock will really limit himself to these grounds, and direct inferences from them, such an examination will be gladly received, and may prove useful; but it is necessary to keep steadily in view the reasonable presumption that others do not care a straw what his opinions, or my opinions, may happen to be, in such a question as is now before us. The public can be interested only in the grounds (facts and inferences) on which our respective opinions are built up. These grounds are important, since a correct estimate of the functions of the reflecting organs must hereafter enter largely into systems of logic, and all questions of moral science. I will, therefore, briefly state the course followed in obtaining my own conclusions, and any person desirous of correcting them must do so by adducing contradictory facts, or by shewing the inferences to have been drawn illogically.

By comparing the developments of several authors and private acquaintances with their styles of writing and thinking, I came to the conclusion that Comparison was only a mental process, and ought to be classed with perception, conception, me

mory, imagination, and other terms which appear to express a state of functional activity, not the kind of ideas formed in the cerebral organs. This conclusion was forced upon me by finding that the tendency to compare was not always in proportion to the development of the organ named Comparison, and that the sense of resemblance and difference, like that of memory, was always manifested most strongly in the ideas presumed to be formed by the largest organs. The next step was to ascertain the kind of ideas existing or formed in the organ hitherto called Comparison. On carefully examining the works of authors in whom this organ was predominant, I believed to have detected a peculiar tendency to describe and to compare certain trains of ideas, touching the condition or states of external nature and internal feelings; while the works of others, in whom this organ was moderately developed, were comparatively devoid of such tendency, but were prone to describe and compare other trains of ideas. Hence came the suggestion of this organ taking cognizance of such ideas, and remembering and comparing those ideas, just as Form is said to remember and compare shapes. Although the works of Spurzheim do not give this view, his own ideas about the function of the organ seem to have approximated to it; because, in reply to Mr Combe's epistolary intimation of my conclusions, he wrote, "Comparison compares conditions or states, and conditions or causes. Its essential result is generalisation and discrimination." Mr Hancock says, that my term "conditions" does not convey to his mind any very distinct ideas. The fault may be personal, not verbal, as it appears that Spurzheim distinctly comprehended the ideas that it should excite. I differ from Spurzheim and Mr Scott in still thinking that each organ (or pair of organs) generalises and discriminates its own ideas only. The heads of several persons eminent in the physical sciences evince only a moderate development of Comparison, yet these sciences require generalisation and discrimination to a great extent. Half the science of Botany, and almost the whole of Entomology, turn on discriminations of objects nearly alike, or in uniting them into general groups in accordance with certain resemblances in their physical properties. Why, therefore, is the organ of Comparison not always large in eminent botanists and entomologists, if this organ be necessary to generalisation and discrimination of all kinds of ideas alike? Again, if Comparison "compares conditions or states," what organ perceives and remembers them?

A similar course of observation and reasoning was followed in respect to the organ called Wit; but with results very far from satisfactory; and I cordially assent to Mr Combe's remark, that "the facts adduced are much too few for forming a judgment on the question." The utility of putting forth for

VOL. X.-NO. XLVIII.

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public scrutiny, and inviting attention to, results drawn from few facts, is sufficiently obvious. Others are thereby induced to make observations; and whether two, ten, or a hundred observers be aroused, they are much more likely to arrive at truth than a single individual, whose early conclusions must, in some degree, bias his subsequent observations in the matter. clusion, I will reiterate my remark as to the necessity of keeping to facts and direct inferences, in inquiries respecting the functions of the organs. Mr Scott's papers, on the functions of Wit and other organs, were excellent as literary or speculative essays; but the fatal error of generalising the descriptions of poets and metaphysicians, instead of comparing manifestation and development, pervades them all. They are bad models for a phrenologist investigating functions, good models for one describing functions already well ascertained. I allude to Mr Scott, because Mr Hancock refers to his papers authoritatively, and falls into the same mistake of being 66 a moral reasoner, instead of a phrenological observer. Moral reasoning is all very well in its proper place and time; but it should follow observation, in the present state of phrenological science.

HEWETT WATSON.

[We are disposed to think that the controversy between Messrs Hancock and Watson has now proceeded sufficiently far, and that, until time shall have been afforded for putting their views extensively to the test of experience, no valuable end will be served by continuing the discussion.-ED.]

ARTICLE VII.

THOUGHTS ON PHYSICAL EDUCATION, AND THE TRUE MODE OF IMPROVING THE CONDITION OF MAN; AND ON THE STUDY OF THE GREEK AND LATIN LANGUAGES. BY CHARLES CALDWELL, M. D., Professor of the Institutes of Medicine and Clinical Practice in Transylvania University. With NOTES by ROBERT COX, and a RECOMMENDATORY PREFACE by GEORGE COMBE. Edinburgh; Adam and Charles Black, and Longman and Co., London. 1836. Pp. 190.

WE return to Dr Caldwell with great pleasure, in whatever shape he comes before us. He is not only one of the chief pillars of Phrenology-decidedly the chief in the New World— but one of the most philosophical, logical, and powerful reasoners of the present age. There are few of their citizens of whom the United States have more reason to be proud. The volume before us is a republication, on this side of the water,