culties of man, recognized in the system of Phrenology, which are sometimes to be met with in our best authors, who wrote before Phrenology was heard of. This is just what is to be looked for, if Phrenology is a true system of mind; and the correctness of many such delineations is just an additional proof, if any was wanted, that it is so. The poets drew, as we do, from nature and observation; and wherever their delineations are correct, they are found to harmonize with the phrenological system. We mean to give, from time to time, specimens of them, without regard to method or arrangement, as one of the best means of accustoming our readers to think phrenologically, and to translate descriptions of character from ordinary into phrenological language. We may afterwards propose some of them by way of phrenological exercises; but at present we shall point out, in a few instances, what the faculty or faculties are, the manifestations or combinations of which have been, as we think, successfully described.

The simple feeling of Benevolence, as manifested in regard to the inferior animals, is well described by a poet in whom that feeling was highly predominant :

The heart is hard in nature, and unfit
For human fellowship, as being void
Of sympathy, and therefore dead alike
To love and friendship both, that is not pleased
With sight of animals enjoying life,

Nor feels their happiness augment his own.

The bounding fawn that darts across the glade

When none pursues, through mere delight of heart,

And spirits buoyant with excess of glee;

The horse as wanton, and almost as fleet,

That skims the spacious meadow at full speed,

Then stops, and snorts, and throwing high his heels,
Starts to the voluntary race again:

The very kine that gambol at high noon,
The total herd receiving first from one,
That leads the dance, a summons to be gay,

Though wild their strange vagaries, and uncouth
Their efforts, yet resolved with one consent
To give such act and utt'rance as they may
To ecstacy too big to be suppress'd-
These, and a thousand images of bliss,
VOL. I. No IV.

2т

With which kind Nature graces ev'ry scene,
Where cruel man defeats not her design,
Impart to the benevolent who wish
All that are capable of pleasure pleased,
A far superior happiness to their's,

The comfort of a reasonable joy.-CowPER.

The "Love of Approbation," when accompanied with slender intellect, and weak Conscientiousness and Selfesteem, leads to a vain desire of applause, even in circumstances the most abject-a vanity which is more the object of our compassion than our censure. The manifestations arising from such a combination are thus described by a skilful anatomist of vanity :

Now friendless, sick, and old, and wanting bread,
The first-born tears of fallen pride were shed: '
True, bitter tears, and yet that wounded pride,
Among the poor, for poor distinctions sigh'd.
Though now her tales were to her audience fit;
Though loud her tones, and vulgar grown her wit;
Though now her dress-(but let me not explain
The piteous patch-work of the needy vain ;
The firtish form to coarse materials lent,
And one poor robe through fifty fashions sent);
Though all within was sad, without was mean-
Still 'twas her wish, her comfort to be seen.
She would to plays on lowest terms resort,
Where once her box was to the beaux a court;
And, strange delight! to that same house where she
Join'd in the dance, all gayety and glee,
Now, with the menials, crowding to the wall,
She'd see, not share, the pleasures of the ball;
And with degraded vanity unfold,

How she, too, triumph'd in the years of old.
To her poor friends 'tis now her pride to tell,
On what a height she stood before she fell;

At church, she points to one tall seat, and " There

'We sat," she cries, "when my papa was mayor."-CRABBE. Bashfulness is thus described and traced with perfect accuracy to the phrenological combination of feelings to which it owes its existence,-Self-esteem, Love of Approbation, Cautiousness, and Secretiveness, all large, and not balanced with sufficient Firmness and Combativeness:

I pity bashful men, who feel the pain
Of fancied scorn and undeserv'd disdain,
And bear the marks upon a blushing face
Of needless shame, and self-imposed disgrace.

Our sensibilities are so acute,

The fear of being silent makes us mute.

We sometimes think we could a speech produce
Much to the purpose, if our tongues were loose;
But being tried, it dies upon the lip,

Faint as a chicken's note that has the pip:
Our wasted oil unprofitably burns,

Like hidden lamps in old sepulchral urns.
Few Frenchmen of this evil have complain'd;
It seems as if we Britons were ordain'd,
By way of wholesome curb upon our pride,
To fear each other, fearing none beside.
The cause perhaps inquiry may descry,
Self-searching with an introverted eye,
Conceal'd within an unsuspected part,
The vainest corner of our own vain heart:
For ever aiming at the world's esteem,
Our self-importance ruins its own scheme;
In other eyes our talents rarely shown,
Become at length so splendid in our own,
We dare not risk them into public view,

Lest they miscarry of what seems their due.-COWPER. Wit, Self-esteem, and Combativeness, with moderate Benevolence, Veneration, and Conscientiousness, produce a disposition to deride every thing and every person, and to laugh at all that is serious and praiseworthy. Such a combination would produce the following character :—

.

Disdain and scorn ride sparkling in her eyes,
Misprising what they look on; and her wit
Values itself so highly, that to her

All matter else seems weak: she cannot love,
Nor take no shape nor project of affection,
She is so self-endear'd.

I never yet saw man,

How wise, how noble, young, how rarely featured,
But she would spell him backward: if fair-faced,
She'd swear, the gentleman should be her sister;
If black, why, nature, drawing of an antic,
Made a foul blot; if tall, a lance ill headed;

If low, an agate very vilely cut:

If speaking, why, a vane blown with all wind:
If silent, why, a block moved with none.
So turns she every man the wrong side out:
And never gives to truth and virtue, that

Which simpleness and merit purchaseth.-SHAKSPEARE. The manifestations of Wonder, both in the youthful and aged mind, and its uses in inciting us to quit our homes, and

search in foreign climes for objects new and astonishing, and also the delight which is felt in relations of what is supernatural, a pleasure which is so great as to overcome all the uneasy feelings of fear which such relations inspire,—are thus described by Akenside:--

Witness the sprightly joy when aught unknown

Strikes the quick sense, and wakes each active power
To brisker measures: witness the neglect

Of all familiar prospects, though beheld
With transport once; the fond attentive gaze
Of young astonishment; the sober zeal
Of age, commenting on prodigious things.-

For this the daring youth

Breaks from his weeping mother's anxious arms,
In foreign climes to rove; the pensive sage,
Heedless of sleep or midnight's harmful damp,
Hangs o'er the sickly taper: and untired
The virgin follows, with enchanted step,
The mazes of some wild and wondrous tale.-
Hence, finally, by night
The village-matron round the blazing hearth
Suspends the infant audience with her tales,
Breathing astonishment! of witching rhymes,
And evil spirits; of the death-bed call
Of him who robb'd the widow, and devour'd
The orphan's portion; of unquiet souls
Risen from the grave to ease the heavy guilt
Of deeds in life conceal'd; of shapes that walk
At dead of night, and clank their chains, and wave
The torch of hell around the murderer's bed.
At every solemn pause, the crowd recoil,
Gazing each other speechless, and congeal'd
With shivering signs; till, eager for the event,
Around the beldame all erect they hang,

Each trembling heart with grateful terrors quell'd.
AKENSIDE.

The following description of solitary musing is given by a poet who delighted in this species of mental exercise. And it will be observed, that in describing the feelings which are alternately excited in the mind in such reveries, he enumerates almost by their names, and at all events with perfect distinctness, the principal phrenological sentiments and propensities:-Veneration, Ideality, Benevolence, Hope, Selfesteem, Firmness, Conscientiousness, Love of Approbation, Amativeness, Philoprogenitiveness, and Adhesiveness :—

He comes! he comes in every breeze the power
Of philosophic melancholy comes!

His near approach the sudden starting tear,
The glowing cheek, the mild dejected air,
The soften'd feature, and the beating heart,
Pierced deep with many a virtuous pang, declare.
O'er all the soul his sacred influence breathes!
Inflames imagination; through the breast
Infuses every tenderness; and far

Beyond dim earth exalts the swelling thought.
Ten thousand thousand fleet ideas, such
As never mingled with the vulgar dream,
Crowd fast into the mind's creative eye.
As fast the correspondent passions rise,
As varied, and as high: Devotion raised
To rapture, and divine astonishment;
The love of nature, unconfined, and, chief,
Of human race; the large ambitious wish,
To make them blest; the sigh for suffering worth
Lost in obscurity; the noble scorn

Of tyrant-pride; the fearless great resolve;
The wonder which the dying patriot draws,
Inspiring glory through remotest time;
Th' awaken'd throb for virtue, and for fame;
The sympathies of love, and friendship dear:
With all the social offspring of the heart.-THOMSON.

ARTICLE XXII.

THE ENCYCLOPÆDIA EDINENSIS AND PHRENOLOGY.,

Ir is some evidence of increasing liberality towards our science, for which we ought to be grateful, that a work, evidently intended for popular use, and certain, if at all well conducted, to be extensively read, should show a disposition not only to do justice to the labours and discoveries of Gall and Spurzheim, but also to profit by them. We are induced to offer this remark in favour of the Encyclopædia Edinensis, now in course of publication, to which our attention has been repeatedly called by the candour it has manifested, whenever any allusion was made in it to Phrenology. The articles on Beauty, Education, and Language, are evidences of this; and to them we have to add Mind,-a very brief