Assuming then that the mind manifests each faculty by means of an appropriate organ, and that the varieties in the power of manifesting the different faculties observable in the same individual, may, even reasoning a priori, be philosophically explained by a difference in size; if the phrenologists can shew, that it is possible during life to determine the relative size of the different organs or parts of the brain, we can no longer with a shadow of reason call in question the truth of their premises, and the importance of their mode of investigation, as compared with those hitherto in use. The possibility of doing so is easily proved.

Nobody now thinks of denying, that it is the brain which gives the form to the skull; and any one may easily satisfy himself how easy it is to distinguish by the feeling, through the integuments, the shape of every part of the skull except the base, of which the phrenologists do not pretend to know any thing. So that if the brain gives the form to the skull, and we are able to ascertain during life what that form is, we must at once admit the possibility of solving the question. The want of entire and absolute parallelism between the two tables of the skull, has sometimes been proposed as an insuperable objection to this mode of proceeding; but even admitting that it does sometimes occur, when we know that while the whole thickness of a skull seldom exceeds from one to three lines, the differences in the development of brain extend to inches, this objection falls to the ground. Besides, gree of intelligence is not in relation to the size of the whole hemispheres, but only to that of their anterior lobes; when I quote it, therefore, in support of the principle, it is not because it makes the fact either clearer or stronger to those who had observed for themselves, but because it has been much the fashion to refer to, and hold up the opinions of eminent men against Phrenology, even although they had not studied it, as deserving of far more weight than the observations or facts of those who had; and because many are willing to yield to authority, in order to save themselves the trouble of consulting nature. Had this testimony of Cuvier, and his learned associates, however, been merely an opinion, I would not have brought it forward; but, as it contains the expression of unbiassed fact, the result of immense observation, under the most favourable circumstances, I do think it merits attention. In his Comparative Anatomy also, the same Author distinctly states the size of the nerves to be an indication of the energy of their function; and, if it were here the place, it would not be difficult to shew that, to be consistent with himself, he must be a Phrenologist in principle.

these inequalities are confined to mere points, and seldom extend to the whole surface of an organ. But this has been so clearly demonstrated in all the works on Phrenology, and is so generally assented to, that it would be a mere waste of time to say a word more about it.

Having now adverted to the three essential points,-1st, The plurality of mental faculties and organs; 2d, The influence of size upon the power of manifesting the faculties; and, 3d, The possibility of ascertaining during life the relative size of the different organs; and shewn that it is absolutely necessary to admit these principles in order to reconcile the phenomena to the ordinary laws of nature, it follows as a necessary consequence, that if the discovery of the primitive powers of the mind is ever to be attained by man, it must be by the application to nature of the mode of investigation discovered by Dr Gall; and that the only way to ascertain whether the phrenologists are correct in receiving such and such faculties as primitive and established, is to examine nature, and to verify or refute the facts upon which they stand. But, as already mentioned, this can be done only in the great field of nature. All that we can do here, is to offer presumptive evidence of their truth, by shewing how far they go to explain the varieties of moral and intellectual character of individuals and of nations. If they seem to explain these satisfactorily, they may then be regarded as resting upon the basis of truth, and to have at least this one great advantage over other systems of the philosophy of mind, none of which throw any light upon this interesting subject. In proceeding to try the primitive phrenological faculties by this standard, we must however never forget, that it is by observation alone that their actual existence must ultimately stand or fall.

As an example of the application of Phrenology to the analysis of character, I shall select a few sketches from the life of Dr Samuel Johnson, prefixed to the 12mo edition of his works, published at Edinburgh in 1806.

That commanding energy and force which pervaded every part of his character in such a remarkable degree, and which

impressed themselves so strongly on inferior minds, are now known to phrenologists to be the accompaniments of a very large brain only, almost every part of which must in his instance have been largely developed. Power indeed is one of the most remarkable qualities of his mind. His biographer says, "one of the most striking peculiarities in his character was a tendency towards melancholy." By him the Creator was "feared as an awful judge," and "not contemplated as the be"neficent Author of a system of improvement and felicity ;" and "death was ever present to his mind." We are told also," that " he adhered through life to his early religion of the nursery, "from a want of sufficient intellectual intrepidity to investigate any part of it by the force of his own understanding; and "that he could never witness the slightest symptom of religious incredulity without being filled with 'rage and horror.'" His biographer very justly observes, "that these distempered "symptoms could not have exhibited themselves in a man "whose belief was founded upon conviction resulting from the "investigation of evidence." Had he been a phrenologist, he would have added, that these feelings arose from a large Cautiousness, Veneration, and Wonder.

Upon consulting any of the works on Phrenology, Mr Combe's Essays for instance, we find it stated, that "the "internal and involuntary activity of the faculty of Cau❝tiousness in those in whom it is too powerful, produces sensa"tions of dread and apprehension without an adequate external cause; and which are often exceedingly distressing to the "individual."" Dr Spurzheim says, "that when very powerful, "it produces doubts, hesitation, uneasiness, melancholy, and hy"pochondria."

The sentiment of Veneration, which I have stated as strongly manifested, is said in the works on Phrenology, "to pre"dispose to religious feeling; but not to judge what ought to be venerated." "It gives the feeling of respect," says Dr Spurzheim," and leads us to look upon some things as sacred;" it venerates old age and whatever is respectable, and it adores God." Besides the proof already afforded us of the activity of this feeling in the mind of Johnson, we are expressly told, that the tendency was so strong, as to prevent him exercising his intellect in determining the objects of worship. "His " veneration," it is stated, "for every thing connected with religion was extraordinary; he pulled off his hat when he en"tered within the walls of ruinous Catholic churches in Scot

Essay on Phrenology, p. 164.

land; and he regarded the bishops and dignified clergy of the "church of England with great reverence;" and he displayed a high admiration of whatever seemed ancient and venerable, so as to give him " want of hardihood in the exercise of his understanding." It is mentioned in the Outlines, that this sentiment" leads to a reverence of ancestry and of superiors in "society." This then was clearly the source of those feelings in Johnson's mind.

Nothing has excited more astonishment in the minds of philosophers, than that a man of Dr Johnson's mighty intellect should have been so credulous and superstitious as to believe in supernatural agency, ghosts, second sight, lucky days, &c., for, says his biographer,—" though a jealous examiner of the evidence of ordinary facts, yet "his weakness on the side of religion, or where any thing "supernatural was supposed to be concerned, rendered him " willing to give credit to various notions with which supersti"tion imposes upon the fears and the credulity of mankind.” "In his conversations concerning ghosts, he appears to have "been aware of the ridicule attached to credulity; but his actual "belief can scarcely be doubted." P. 70. But Phrenology again shews its superiority in the simplicity with which it explains this singular feature. Dr Spurzheim, for instance, in speaking of the faculty of Wonder, says, that he has observed that a large endowment of the organ "gives the ten"dency to seek and see the supernatural in every thing,” “and "to believe in inspirations, forewarnings, phantoms, demons, vi"sions, witchcraft and astrology, and such like;" and that it contri"butes much to religious faith, by a belief of mysteries and miracles." This tendency, depending on an appropriate organ, may thus exist with any degree of intellect from the highest to the lowest. And so correctly does Dr Spurzheim, in the above passage, pourtray this peculiarity in Dr Johnson's character, that it almost seems as if the latter had sat for his likeness.

We are told also, that "he was proud and extremely conscious "of the talents with which he was endowed ;" that "the indepen"dence of his mind, and the sense of his own worth, gave rise "to an asperity of manners," during his less prosperous days, which often made his company disagreeable. P. 76. "He not "only asserted his opinions in a presumptuous and dictatorial "form, but he considered so little the trouble which he gave "to others, that he was usually an unwelcome visitor to the mis"tress of every house." He was likewise remarkable for

an impatience of restraint, and a desire to engross the attention of the company. These peculiarities are easily referable to a large endowment of the phrenological faculty of Self-esteem, which is said to "lead to pride, arrogance, and disdain,"* and when very large, and not duly regulated, "to induce the impression in others, by an unre"served and authoritative manner, that the individual considers "himself as infinitely elevated above his fellow-men. The ex"pression which it gives to the tone and manners is cold and repulsive." His biographer, after saying that he was a man of "vio"lent passions," informs us, that "he was extremely fond of dispu"tation, and as he could never endure to be outdone, he uniform"ly contended for victory at whatever cost, and he did not he"sitate in the strife, to make reason turn traitor to herself, and "to support sentiments altogether opposite to what he himself seriously judged to be true and rational. He rose into the "most boisterous vehemence of voice and manner," and used "the utmost asperity, or even gross rudeness and insolence of language," so as to receive from Garrick, who loved and re"spected him, the name of a "tremendous companion."+

To shew how easy it is to analyze character phrenologically, and to refer every manifestation to its simple elements, I shall again quote a few sentences from the works on Phrenology. Mr Scott, in his account of Combativeness, says, "he who is endowed with this power dashes through obstacles " and struggles on to the last," and those who have it very large "are great arguers. The spirit of contention and opposition "is so strong in them, that they cannot prevail upon themselves "to assent to the simplest proposition, and even though vanquished they can argue still.' Joined to large Destructive"ness," it is stated "to give the tendency to rage," and the form " in which this combination manifests itself when opposed or not " duly restrained by the higher powers, seems to be the "passion "of anger:" " it excites to loud threatening," and "imparts a "bitterness and force to every kind of vituperation and sarcasm." This was then, undoubtedly, the source of his violent passions. The prejudices which beset the mind of Dr Johnson, were the effect of this large endowment of propensities and sentiments, which made it impossible for him to use his intellect in every instance with proper effect. His judgment was biassed by these feelings, just as that of a man in love is with regard to the object of his attachment, whose bad

• Outlines, p. 72. Combe's Essays, 159.

+ Goldsmith has said, “There is no arguing with Johnson, for when his pistol misses fire, he knocks you down with the butt end of it."