greater authority than he, to nature, that this is sound philosophy.

Another objection is frequently started to Phrenology, that Thurtel murdered, and yet possessed a large organ of Benevolence. The answer is, that he possessed also a large organ of Destructiveness, and that the whole faculties of the mind do not come into play in the same circumstances; and hence, that when placed in a situation to call out Destructiveness, this individual manifested it with energy, and when differently situated he might manifest Benevolence with equal vivacity. It would have constituted a real objection if he had murdered from a strong impulse of Destructiveness, and this organ had been found small. Dr Thomas Brown illustrates this theory of the successive manifestation of our faculties in a striking manner. It has been objected, says he, to the doctrine of a natural susceptibility of moral emotion, that an individual, in whom, from his general conduct, this sentiment appears to be strong, acts in particular instances as if it had no existence in his mind; which, say the objectors, could not occur if the sentiment were natural, and ever present in the constitution. Dr Brown replies, that men in general indisputably possess the power of telling how many three times three make; and yet place a person in circumstances which excite violent rage or extreme terror, and you may ask him the simplest arithmetical question, and he will be unable to solve it; because his whole soul is engrossed for the time by the overwhelming passion, and his intellect is disturbed and rendered incapable of action: and so also, says he, when anger, revenge, or any other furious impulse, predominates for the time, the individual is as incapable of exercising the moral emotion as he is of solving questions in arithmetic or algebra; but this does not prove that he does not possess and act under it in his cooler

moments.

It is interesting to find this view of the human constitution also familiarly represented by our author. Mowbray of St Ronan's is soliciting his sister Clara to lend him a large

portion of her little fortune, which he has destined in his own mind to the gaming table. "Alas, Clara,' says he, "if you would help me you must draw the neck of the goose "which lays the golden egg-you must lend me the whole "stock. And why not, John, if it will do you a kindness? "Are you not my natural guardian? Are you not a kind one? "And is not my little fortune entirely at your disposal? You “will, I am sure, do all for the best.'

"I fear I may not,' said Mowbray, starting from her, and "more distressed by her sudden and unsuspicious compliance, "than he would have been by difficulties or remonstrance. In "the latter case he would have stifled the pangs of conscience amid "the manœuvres which he must have resorted to for obtaining her "acquiescence."-Vol. i. p. 256. This is just saying that her frank offer of the money did away with the excitement of any of the lower faculties, in consequence of which the intellect and higher sentiments were left at liberty coolly to survey and to condemn the action; but that if Secretiveness and Acquisitiveness, and Self-esteem, and Combativeness, had been excited by her resistance, the activity of the moral sentiments would have been proportionally diminished, and his conscience would have smitten him less. This scene is beautifully conceived; for Clara's unsuspecting confidence in her brother affords the most direct and powerful appeal to his Conscientiousness which it was possible to make, and it was the more forcible, that this sentiment was taken by surprise at the only point in which it was vulnerable. The excitement which a moment before was confined to those faculties on which he expected her resistance to operate, was now transferred to Conscientiousness, and he was stung with remorse at his success when he only expected a combat to obtain it. The author proceeds, "As matters stood there was all the difference that there is between slaughtering a "tame and unresisting animal, and pursuing wild game, until the "animation of the sportsman's exertions overcomes the internal sense of his own cruelty The same idea occurred to Mowbray him"self."-Vol. i. p. 256. Here also we have a profound remark thrown out, as is this author's practice, much at random. Place a tame and unresisting animal before the sportsman, and no circumstance is present to excite the destructive propensity, and hence Benevolence acts with the fullest effect.

Let the animal resist, or let it be provided with means of escape, it then rouses Combativeness, Destructiveness, and Love of Approbation, and calls forth a vigorous display of skill and dexterity in overcoming it; and this "animation" overpowers for the time the dictates of Benevolence. This passage too contains a clear admission of the co-existence of Destructiveness and Benevolence in the same mind; and it is surprising that even the shallow critics who write Balaam for the common periodicals should fail to see that it is in perfect accordance with human nature.

In the following sentence we have an excellent description of the talent produced by a great development of Individuality and the other Knowing organs, combined with a moderate endowment of those of the Reflecting powers. "Touchwood, in particular, was loud in his approbation, from "which the correctness of the costume must be inferred; for "that honest gentleman, like many other critics, was indeed not very much distinguished for good taste, but had a capital memory for petty matters of fact; and while the most impres"sive look or gesture of an actor might have failed to interest "him, would have censured most severely the fashion of a "sleeve or the colour of a shoe-tie."-Vol. ii. pp. 187-8. This last remark is also eminently in harmony with the character assigned to Touchwood. Secretiveness is known to contribute largely to the talent of penetrating into the mental constitution of others, and understanding "the impressive look "or gesture of an actor." Touchwood is drawn with a deficient Secretiveness in his conduct, is made to display almost a total want of the tact which it, joined with other powers, confers; and hence also arises his insensibility to the essential excellencies of acting, while by means of Individuality he would be a critic in the fashion of a sleeve. His character is subsequently unfolded with great judgment and vigour of conception. We have adverted to his intellect; his sentiments are described as follows: "Being in fact as "good-natured a man as any in the world, Mr Touchwood was "at the same time one of the most conceited, and was very apt to "suppose that his presence, advice, and assistance, were of the "most indispensable consequence to those with whom he lived; "and that not only on great emergencies, but even in the most "ordinary occurrences of life."-Vol. ii. p. 198. This indicates

Benevolence and Self-esteem both large, with moderate reflecting faculties. In perfect conformity with this endowment, Touchwood is represented throughout as attentive in a remarkable degree to his personal comforts and enjoyments, the result of large Self-esteem; as, at the same time, kind in his dissensions, arising from Benevolence, but officious and self-important in his manner of shewing it, the consequence of Self-esteem, and also as moderately endowed with reflection; for his schemes miscarry from a mere overweening conceit of his own abilities, accompanied with little actual foresight and penetration.

Lord Etherington is, we believe, a fair representation of a young nobleman, possessed of a certain combination of faculties, let loose upon the world with a large fortune. His character, when analyzed phrenologically, presents the following elements :-Amativeness, Combativeness, Destructiveness, Secretiveness, Self-esteem, and Love of Approbation, all large; Adhesiveness, Acquisitiveness, Cautiousness, Benevolence, and the reflecting organs, full; Ideality, Hope, and the knowing organs, large; while Conscientiousness, and probably Veneration, are decidedly deficient. An individual with such a combination, virtuously educated and placed in the middle rank of life among persons in whose creed morality and the point of honour coincide, might pass through life creditably and usefully, guided by large Love of Approbation, and full Benevolence and intellect, without any glaring deficiencies being discovered in his moral perceptions. Left, however, to act on the spontaneous suggestions of his own faculties, and to form a creed and code of honour for himself, or to adopt those which harmonize with his natural feelings, possessed also of wealth sufficient to command the gratifications which he denied, and to enable him to set at defiance the criticisms which condemned the manner of his indulgences, he could scarcely fail to turn out exactly what Lord Etherington is represented to be in the novel before us. The deficiency of Conscientiousness would render his own mind a stranger to genuine sentiments

of rectitude, justice, and honour, while his large Self-esteem and deficient Veneration would prompt him to set at nought all maxims of conduct dictated by others, in so far as they did not coincide with his own perceptions of excellence. His own theory of life, springing as it were indigenously from the combination of faculties supposed, would be, that man was born to enjoy life, and that enjoyment consisted in the gratification of as many of his desires as possible; that the doctrine which teaches self-denial and restraint, for the sake of the happiness of others as well as of our own, is fudge, got up to gull the million, but too flimsy to deceive a person of his taste and penetration. This is the natural language, in short, of strong animal and selfish propensities when not counterbalanced by equally vigorous moral emotions. Accordingly, Amativeness, acting along with Secretiveness, and uncontrolled by Conscientiousness, would prompt to seduction, and to the practice without remorse of every species of deceit to accomplish it. Self-esteem is pleased with success in such pursuits, and associates, possessing a similar combination, approve of and praise them, and this gratifies Love of Approbation. Self-esteem, Acquisitiveness, and Hope, lead to gaming, another species of selfish indulgence; Adhesiveness and a full Benevolence prompt to a liking for associates of similar dispositions, and this affection of companionship is dignified with the name of friendship. Benevolence and Love of Approbation may prompt even to pecuniary sacrifices for such friends; but still the end would be selfish; he that is obliged must render good service in return. At the same time there is no morality in the union; on the contrary, selfishness is the undisguised principle of action in all such characters, and while they appear to live as friends, they have the fear of sword and pistol constantly before their eyes. This destitution of real worth, with much Love of Approbation, renders them touchy on the point of honour; and whereas a well-constituted mind would avert reproach by rectitude of conduct, they call in the aid of Combativeness and Destructiveness,