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of the character-large combativeness, destructiveness, and self-esteem, for the other. But it is not more contrary to phrenology, than to all the rules of just philosophizing, to conclude, that the same mental quality which gives rise to the one of these manifestations, also originates the other. Were that the case, the tiger would be the most loving as well as the most ferocious of animals, and the kindness and benevolence of Herman Pavillon must have yielded, by fifty degrees, to those of that warm-tempered gentleman William de la Marck.

We have no right to be angry with this author for his not being a phrenologist, and for his refusing to adopt the system which we advocate; but we do think ourselves entitled to complain that this gifted writer, who possesses so much the talent (when he chooses to exert it) of giving to humble merit the deserved assistance of a little well-timed applause, the value of which is no doubt duly appreciated, should so far depart from his usual style of courtesy, in one instance, as to indulge, as he does, in certain little hits against us and our system, which do us no manner of harm, and only shew that he is utterly ignorant of what our system really is, what are the proofs upon which it is founded, and what are the objects and purposes to which it may be applied. In the work which we have been considering, he has thought fit to compare our science to the ancient and venerable art of palmistry; and, in its more youthful successor, the sheets of which are yet hardly dry, he has chosen to refer to the consideration of the craniologists* the well-known cases of "those men of undoubted benevolence of character and dis"position, whose principal delight was to see a miserable "criminal degraded alike by his previous crimes and the "sentence which he had incurred, conclude a vicious and

It is proper that we say a word on the affectation of using this misnomer, which the phrenologists have so repeatedly disclaimed. It resembles the wretched vanity which induces people to forget the names of those they wish to treat as their inferiors:

“ And if his name be George, I'll call him Peter.”—King John.

"wretched life by an ignominious and cruel death." If this is intended as a sarcasm, it is a sarcasm on human nature, and glances pointless from the phrenologists, who did not make the character which their system serves to explain; and is, indeed, a direct tribute to their system, while it admits that the anomaly in question seems " to defy all the researches of the "ethic philosopher."

ARTICLE III.

DUGALD STEWART, ESQ. ON MILTON'S GARDEN OF EDEN.

THE application of phrenology, as an analytic instrument, has interested many of our readers; but the phrenologists cannot boast of the honour of originating this use of the philosophy of mind. Long before our science had raised its head, Mr Stewart had presented his readers with an analysis of the powers necessary to the conception of Milton's Garden of Eden.

In his "Outlines of Moral Philosophy, Part I." he says, "The most important of these (the intellectual powers of man) are comprehended in the following enumeration:

"1. Consciousness.

"2. Powers of external per

ception.

"3. Attention. " 4. Conception. "5. Abstraction.

"6. Association of ideas.

"7. Memory.

"8. Imagination.

9. Powers of judgment and reasoning.

"Besides these intellectual faculties," continues Mr Stewart, "which in some degree are common to the whole species, there are "other more complicated powers or capacities which are gradually "formed by particular habits of study or of business. Such are the "POWER of TASTE, a GENIUS for POETRY, for PAINTING, "for MUSIC, for MATHEMATICS; with all the various intellectual "habits acquired in the different professions of life."

Here, then, IMAGINATION is mentioned as a "faculty "in some degree common to the whole species;" and TASTE

as a

power gradually formed by particular habits of study "or of business."

In the "Elements of the Philosophy of the Human "Mind," chap. vi. sect. 1. Mr Stewart states, that

"what we call the power of imagination, is NOT the gift of nature, "but the result of acquired habits, aided by favourable circum"stances. It is NOT an original endowment of the mind, but an 66 ACCOMPLISHMENT formed by experience and situation, and which, "in its different gradations, fills up all the interval between the "first efforts of untutored genius and the sublime creations of Raphael or of Milton."

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As this doctrine concerning imagination appears to differ from that previously cited, we hold the last passage, which is the most elaborately written, to contain Mr Stewart's profoundest views on this part of our constitution. According to him, therefore, neither TASTE nor IMAGINATION is the gift of nature; but both are formed and acquired by habits.

The following is his analysis of the faculties which contributed to the formation of Milton's Garden of Eden :

"Let us consider," says he, "the steps by which Milton must "have proceeded in creating his imaginary Garden of Eden. When "he first proposed to himself that subject of description, it is rea"sonable to suppose, that a variety of the most striking scenes which "he had seen crowded into his mind. The ASSOCIATION of ideas "suggested them, and the power of CONCEPTION placed each of "them before him with all its beauties and imperfections. In every "natural scene, if we destine it for any particular purpose, there "are defects and redundancies, which art may sometimes, but can"not always correct. But the power of IMAGINATION is unlimited. "She can create and annihilate, and dispose, at pleasure, her woods, "her rocks, her rivers. Milton, accordingly, would not copy his "Eden from any one scene, but would select from each the features "which were most eminently beautiful. The power of ABSTRACTION "enabled him to make the separation, and TASTE directed him in "the selection. Thus he was furnished with his materials; by a "skilful combination of which he has created a landscape, more "perfect, probably in all its parts, than was ever realized in nature; "and certainly very different from any thing which this country "exhibited at the period when he wrote." (Elements of the Philosophy of the Human Mind, chap. vii. sect. 1.)

The Garden of Eden, then, was created by Milton by

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the aid of the powers of ASSOCIATION, CONCEPTION, ABSTRACTION, IMAGINATION, and TASTE. Of these the first three are possessed by the whole human race; and Milton's superiority in the last two was the result of his " particular "habits of study or of business." Hence it seems to us to follow, that any individual who possessed the three primitive faculties of association, conception, and abstraction, in the same degree as Milton, might have acquired his habits, and by these have formed powers of imagination and taste equally admirable, and then have written the Garden of Eden, or even Paradise Lost itself, if he had happened to turn his attention that way. Now, the phrenologist would form a different theory. He perceives in Paradise Lost manifestations of Ideality, of great reflecting faculties, and much Veneration, together with Language, Individuality, Locality, and other powers; and he would infer, that the poem itself, and even the description of the Garden of Eden in particular, was the result of the activity of these faculties, improved by exercise and education, and that without these natural gifts, Milton's habits could not have been acquired, nor similar manifestations of intellect produced.

To elucidate the value of Mr Stewart's theory and ours, we may compare with Milton an author in whom the primitive faculties of association, conception, and abstraction will be generally admitted to have been equal in vigour and cultivation, and see whether he could have been trained to write such a poem. Locke will serve as an example. In the three original powers in question, he appears to have been fully equal to Milton. In vigour of conception, scope of association, and intensity of abstraction, the Essay on the Human Understanding may be placed in the opposite scale with Paradise Lost, without danger of depreciation. Equal taste and imagination certainly are not displayed in it; but according to Mr Stewart, Locke, by possessing the primitive powers, could have acquired these secondary qualities, VOL. I.-No II.

and rivalled Milton in the very points in which he is reckoned almost inimitable!

In the portraits of Locke we perceive a great development of the organs of Comparison and Causality, with rather a deficiency of Ideality; in those of Milton, on the other hand, we see the "fair large front" indicating Comparison and Causality equal to Locke's, with much larger organs of Ideality. To Locke we would ascribe, also, great Concentrativeness and Conscientiousness; and in Milton's portraits we distinctly perceive Veneration, in addition to Ideality, largely developed.

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We infer, that the heads of both were large; for great size of brain would be necessary to that powerful energy by which they are equally distinguished. Locke must have been conscious of this quality, when he contemplated the overthrow of the philosophy of his age; and Milton displayed it, in an eminent degree, when he characterized his song as one

"That with no middle flight INTENDS to soar
"Above the Aönian mount, while it pursues
Things unattempted yet in prose or rhyme."

The combination of Concentrativeness with Causality and Comparison in Locke, would give him the great capacity for abstract and concentrated thinking, and that comprehensiveness and depth of understanding, for which he is so justly celebrated. Conscientiousness would inspire him with that ardent love of truth which constitutes a fundamental element in a philosophic mind, and shines conspicuously in all his works; while a deficiency in Ideality would unfit him for extensive flights of imagination, and permit his intellect to follow, undistractedly, its natural bent towards solid and useful investigation, in preference to ornamental description or sublime invention. Education would furnish his faculties with ideas, which constitute the materiel of thought; and exercise would educe their native vigour, and preserve it unimpaired until disease or the chills of age benumbed the

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