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relatively to the elements that go to constitute crime, renders it but little surprising that it should have been so early adopted, and so pertinaciously adhered to. To those, however, who reflect, it must be obvious, that as this is entirely dependent upon a primitive faculty of the human mind, which, like every other, possesses independence in the exercise of its function, it cannot really be considered as evidence in proof of any thing beyond its own healthy or deranged action.

A knowledge of right or wrong implies two things:

1. A perception or recognition by the mind, of those actions or things, in regard to which right or wrong may be predicated.

2. The feeling of what is right or wrong in reference to such actions or things.

The first is the work of the intellectual, particularly of the perceptive, faculties; the second is the special function of the faculty of Conscientiousness.

The conclusions, upon which I think we may safely rely, in reference to this test, are the following:

1. That it is to be regarded as one, but not the only, test.

2. That its absence, either from an original lack, or from an idiocy in that particular, renders the individual so imperfect, as to divest him of the elements of accountability.

3. The perversion of that special faculty by disease, or. derangement, produces the same result, by acting in the same general manner. 4. An original want, or material lack, of the perceptive faculties, by rendering it impossible that the facts, actions, or, in more general terms, the material, should be furnished upon which man's moral nature was framed to act, renders the mental constitution so defective, as to take away all accountability. And,

5. The perception of the perceptive or reflective faculties, or of both, by derangement, in consequence of which mental delusions exist, possessed of such strength that the moral faculty is utterly powerless when applied to them, also absolves from all responsibility for

crimes.

Another test, upon which much reliance has been placed, is the design and contrivance sometimes displayed in the commission of a criminal act. The peculiar trait of character denominated cunning has often been noticed prevailing, to a great extent, among the insane. The degree of confidence, we may safely attach to this test, will not appear very considerable, when we remark,

1. That designs and contrivances, so far as relates to the adoption of means calculated to accomplish an end, is the work of the intellectual faculties, and is, therefore, perfectly consistent with the existence of moral mania. And,

2. So far as cunning, secrecy, adroitness of manœuvre are concerned, they are referable to the special faculty of Secretiveness, which, like all the other special faculties, possesses its own separate states of health and disease.

Another test, which has been assumed as infallible in determining the existence of insanity, is the presence of delusion or hallucination, by which is meant the assumption by the mind of things as realities, which in fact have no existence as such. To estimate properly the value of this criterion, we must consider its source. It is referable solely to the intellectual faculties, because they only form ideas. Its presence, therefore, indicates intellectual mania, either partial or general.

The affective faculties, however, never form ideas, and hence are subject to no delusions. Their action, therefore, may be perverted and insane, and yet there would be no delusion. The just inference from all this is, that its presence furnishes proof of the existence of some form of intellectual mania, while its absence affords no evidence to negative the existence of moral mania.

From all this, we are enabled to conclude that there is no certain, infallible test, by which the presence or absence of insanity can be determined. It is a disease of the material organs of mind, and the aberration of mind is symptomatic of that disease. It is to be judged of, therefore, from a careful consideration of all the symptoms, and an attentive examination of the phenomena of mind, both in its states of healthy and deranged action.

ARTICLE IV.

THE NECESSITY OF REVEaled religION, PHRENOLOGICALLY ILLUS

TRATED.

In an address by James Shannon, President of the College of Louisiana, delivered before the Philomathic Society of that Institution, on the 9th of February, 1839, Jackson, La.

FELLOW-MEMBERS OF THE PHILOMATHIC SOCIETY,—

Called by your politeness to the honour of appearing, on this occasion, before the public as your orator, I surely need not apologise for selecting a subject of a grave and instructive character. To those who are engaged, as we all are, in the development and training of the human mind, whatever is calculated to throw light on its fundamental faculties cannot be uninteresting.

The pre-eminent value of self-knowledge, in its various departments and practical bearings, has long been admitted. All our enjoyments originate in harmony with the laws of our organisation; and the infraction of those laws is the fruitful source of human suffering. Hence, whoever would advance the perfection and happiness of the human race, must do it in accordance with unchanging laws, to which all nature, rational as well as irrational, has been subjected by the Creator of the universe. Every pang that is alleviated, every tear that is wiped from the eye of misery, indicates, on the part of the intelligent agent, a knowledge, to a certain extent, of the curious mechanism with which, and upon which, he operates for the accomplishment of his benevolent purpose. How important, then, is the study of man to all, who either seek happiness themselves, or nobly aspire to the god-like honour of promoting to the utmost the happiness of their fellow-men.

These principles are equally applicable to man, whether we consider him as a physical, organic, intellectual, or moral being. All, however, will admit, that some of man's faculties rank higher than others in the scale of relative importance. To the perfection of man, as man, all his faculties are alike essential. But it will hardly be contended by any reflecting mind, that those powers, which we possess in common with superior natures, are not relatively more important, than those which we possess in common with the brutes. None, perhaps, will question the propriety of classing some sentiments as superior, and others as inferior. Nor will any deny, that intellect and the moral feelings are superior to the animal propensities; and, consequently, that the former should regulate and control the latter.

The paramount importance of a correct knowledge of the human organisation is beautifully exemplified, and impressively admitted, in the great attention which, in all civilised nations, is now, and for many centuries has been, most justly paid to the various branches of the healing art. What benevolent mind could contemplate, without pangs of unutterable distress, the total extinction of all those lights which, even within the last century, have been thrown on man's physical organisation by the votaries of medical science, in order to alleviate animal suffering, and to promote animal enjoyment. Dark, unutterably dark and gloomy, would be the night of hopeless misery by which such an event must inevitably be succeeded.

If, then, a correct knowledge of our organisation, so far as the mere animal nature is concerned, be of unquestionable importance, how vastly more important is the knowledge and cultivation of our highest faculties! Strange! passing strange! that, in all ages, so much care should have been expended on man's animal, and so little on his

moral and intellectual nature. an age in which things will be esteemed and cultivated in proportion to their real value-has begun to dawn on our hitherto deluded world.

Let us hope that the age of reason—

Phrenology teaches, (need I say, demonstrates?) that man possesses by nature intellectual and affective faculties; the former of which know, the latter feel. It teaches that the affective faculties include various subdivisions, occupying different points of elevation in the scale of relative importance-the propensities, or appetites, at the bottom, and the moral and religious sentiments at the top of the scale. Thus, by patient and laborious induction, it proves that man is, by the necessity of his nature, a religious being; that his religious faculties are the highest and most authoritative with which he is endowed; and, consequently, that those infidel philosophers are egregiously in error, who maintain that religion is the unsightly work of priestcraft, rather than a noble structure, the foundations of which have been laid deep, broad, and ineradicable, in the organisation of man by the hand of the great Architect.

Now, to the reflecting mind it must be obvious, that if the Deity created man with religious faculties, he must have designed that those faculties should be cultivated. Deny this, and you slander Jehovah with having formed this part, at least, of man's organisation in vain.

Again: As all man's faculties are designed, by their proper action, to contribute, each in its own sphere, to the perfection and happiness of his being, and as the religious faculties are the highest and most authoritative, it follows, by necessary inference, that supreme dignity and enjoyment can be obtained in no other way than by the cultivation and supremacy of our religious nature.

Once more: As the abuse of any organ degrades man, and involves him in the loss of happiness, to a greater or less extent, in proportion to the relative importance of the given organ, it is evident that the deepest degradation and misery, in which man can possibly be involved, result from the abuse of his religious organisation.

Were not this inference intuitively plain, we might refer, in proof of its correctness, to the universal wretchedness and debasement of the blinded devotees of idolatry and superstition.

From the foregoing reflections it must be obvious, that no questions are so completely identified with man's highest dignity and most exquisite enjoyment, as those which regard the proper cultivation of his moral and religious faculties. Supreme dignity and happiness, as I have already said, cannot be obtained except in the supremacy of the religious and moral feelings; but that supremacy will not of itself secure the desired object. Veneration is probably as active in the worshipper of Juggernaut, as it is in the most devout Christian.

The religious feelings of Saul had as much control over him when he was engaged in persecuting the disciples, as subsequently, when with heroic fortitude he braved every danger, nobly defied even death itself, and, in the depth and holy ardour of his devotion, exclaimed"God forbid that I should glory, save in the cross of our Lord and Saviour Jesus Christ, by whom the world is crucified unto me, and I unto the world."

If, then, the religious feelings, even while their supremacy is maintained, may nevertheless be misdirected, and in this state involve men in the deepest degradation, wretchedness, and crime, it follows that the question, which, in point of intense interest, should absorb all others, is simply this:

In what way shall the religious organisation be cultivated, so as to harmonise with the designs of Infinite Benevolence to elevate and dignify our nature, to exalt us to the highest attainable happiness, and to the utmost limit of GOD-LIKE ELEVATION?

Let us occupy a few moments in the investigation of this subject. None of man's faculties can, with any propriety, be called abstractly either good or bad. They all contribute, as has always been said, to his perfection and happiness, when properly directed, and to his degradation and unhappiness, when misapplied.

The feelings, or affective faculties, are all blind, act solely with reference to their own present gratification, and cannot, of themselves, discriminate what mode of activity will avoid evil, and secure the greatest amount of good. This is as true of the religious sentiments, as of the animal propensities.

Take an example. The action of Veneration is a blind impulse to worship, it knows not what, but something at the time regarded as great or good. Hence, some have blindly venerated loathsome reptiles, and even leeks and onions. Others, to the present day, devoutly worship the impostor Mahomet. And others, still, as a religious act, immolate their children; or, in deep adoration, prostrate themselves beneath the ponderous wheels of the Juggernaut, and are crushed to death.

Hence, we see very clearly that the highest activity of the religious faculties, unless it is directed by intellect properly enlightened, may be productive of the deepest misery and degradation.

But intellect alone will not suffice for the accomplishment of the desired object. To the truth of this proposition, history bears ample testimony. She most unhesitatingly affirms, that, throughout all ages, she has never known a single instance of a people left without revelation, that was not wholly given to the most debasing idolatry. Frequently, too, the most enlightened nations-as Egypt, Greece, and

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