His moral sentiments, as may be seen by reference to the likeness, were remarkably well-developed. The manifestations of these constitute the chief, the crowning excellence of his character. He seemed to be almost entirely destitute of selfishness. His whole life was one continued scene of disinterested benevolence. Surely, the remark of Dr. Spurzheim was not profane or irreverent, that such an organisation approaches, in excellence, the idea which phrenologists are apt to form of that of Christ. In character, it certainly is an approximation to what we may rationally suppose was the character of man when he was created in the "likeness and image of God."

In conclusion, we may truly and justly say, that phrenology, when properly understood, teaches the supremacy of man's moral sentiments, and that its principles, when correctly applied, are calculated, in connection with divine grace, to restore to man the moral "likeness and image" of his Creator.

ARTICLE VII.

PATHOLOGICAL FACT.

[The following fact, bearing on the truth of phrenology, was communicated by Dr. Moore, of Claiborne, Ala., to Dr. Powell, who is well known in many of the southern states as an able advocate of the science.-ED.]

DR. POWELL,—

Dear Sir-According to promise, I have endeavoured to procure for you the skull of the negro who was shot in the forehead, as I related to you, but I can find no one who knows the spot where he was buried; possibly I may yet learn. The facts of the case were these. He was shot as near the centre of the frontal bone as you could place your finger. There were some two or three table-spoonfuls of brain discharged from the wound. Every one present thought he would die in a very short time, and left him in the woods accordingly.

The company requested an old gentlemen, by whose house they had to pass, to send his negroes to bury him. They accordingly went; but they found him still living. They returned and informed their master of the fact, who had him brought to his house, supposing that he would die in the course of the night. But, to the great astonishment of all of us, he began to mend, and in a few days he was able to walk about, and steal and roast potatoes at night. When

in this condition, if asked a question, he would give a positive or negative answer by nodding or shaking his head, for he had entirely lost his capacity to use language. He finally became able to walk about the plantation with ease, and, to the astonishment of every one who knew his condition, he again ran off and committed some small thefts. He was caught twelve miles from where he started, brought back, and placed in jail, where he died. He lived a few days over six weeks after he was shot. The weather was very cold during

most of this time.

Yours, &c.,

L. R. MOORE.

ARTICLE VIII.

REMARKS ON THE RELIGIOUS BEARINGS OF PHRENOLOGY.

A very sensible and well-written article on this subject, appeared in the Western Pioneer (published at Rock Spring, Ill.) of December, 1838. A friend has kindly placed in our hands a copy of said paper, from which we copy the following excellent remarks. After explaining the elementary principles of the science, and the nature of the evidence on which they are based, the writer proceeds to remark as follows:

We have now come to the question at issue. Whether the hereditary principles of phrenology, which are based on established laws of nature, destroy man's free will, agency, or accountability? And whether the Bible is adapted to the phrenological character of man?

No man is condemned for that which he does not possess, and has not the means of acquiring. No one is censurable for doing that which he cannot avoid. We form a notion of right and wrong. That notion may be enlightened and correct-it may be obscure and erroneous. The animal propensities prompt to action, the superior sentiments give Firmness, Hope, Veneration, Conscientiousness, &c., in executing, and the intellectual faculties are capable of controlling and giving a right direction to action. The organs of the perceptive. and reflecting faculties are employed in reasoning, and are capable of discriminating between right and wrong, when in possession of the requisite means. The promptings of the propensities, are not compulsory; the intellectual faculties are free to choose or reject, to say yes or no. Suppose a man is prompted to steal, swear, or commit any other crime, it is the prerogative of the reasoning faculties to say,

thus far shalt thou go and no farther. Suppose a man's head is disproportioned, and partakes more of the animal than of the intellectual developement, for that he is not to be blamed, provided it is not a result of his own procuring. His progenitor may be censurable. The man who has but one talent, is accountable for only one. Education and the influence of external circumstances, no doubt, have much to do in giving the head its peculiar form, and the character its distinctive features. So far as means for the formation of a right character are at our command, thus far we are accountable: the nonimprovement of which is, what gives birth in part to the irregularity and disproportion of the mental and physical constitution. Excess, no doubt, is a powerful agent in producing a disproportion of the faculties. When the propensities are excessively gratified, their organs increase to an unnatural size, consequently, the organs of the intellect are enfeebled, diminished in size, and incapacitated for their appropriate duties. On the other hand, the organs of the intellect are increased to an unnatural size by intense study and mental application, the consequence is, that the animal organs are diminished in the same proportion, and rendered inefficient. Moderation in animal gratifications and intellectual pursuits, is imperiously demanded by the laws of our nature, a deviation from which is invariably attended with a disproportion of the mental organs. There is nothing in the laws of our nature which compels a man to do wrong. he may be strongly predisposed to vice, to the commission of this or that crime, but mark, predisposition is not compulsion. The will is free to choose or reject. Reason sits as judge, to decide all matters of right and wrong. The propensities are capable of acquiescing in all decisions.

We have now come to the second question. adapted to the prenological character of man?

True,

Whether the Bible is

To discover the adaptedness of the Bible to the principles of phrenology, it will be necessary to consider the organs which phrenology recognises, and their uses. The first organ we shall notice is Vitativeness, the use of which is to preserve life. Alimentiveness, the second organ, its use is to prompt to take food. Destructiveness,

the next, its use to destroy animals for food, and give efficiency of character. Amativeness, its use, propagation of the species-affection for the opposite sex. Philoprogenitiveness, its use, protection of offspring. Adhesiveness, its use, attachment, friendship. Concentrativeness, its use, to give continuity to feelings and intellect. Combativeness, its use, courage, self-defence. Secretiveness, its use, prudence to conceal. Acquisitiveness, its use, to provide for present and future wants. Constructiveness, its use, to construct, build, and

termed propensities.

region of the head.

invent. These are a part of the feelings or affective faculties, and are They are situated in the back part and lower Cautiousness, its use, circumspection, care, to keep from danger. Approbativeness, its use, to gain the good will and esteem of others, proper ambition. Self-esteem, its use, proper self-respect. There is also a faculty giving a love of the pathetic, sublime, and awful. Benevolence, its use, mercy, charity, and forgiveness. Veneration, its use, to revere, respect, and reverence laws, parents, the Creator and his laws, and what is great and good Firmness, its use, perseverance, fortitude, and steadiness of purpose. Conscientiousness, its use, perfect justice to all. Hope, its use, to lead one to endeavour to obtain what the other faculties properly desire. Marvellousness, its use, faith, confidence, and proper belief. Ideality, its use, desire of perfection, poetry. Mirthfulness, its use, cheerfulness, mirth, wit, and gaiety. Imitation, its use, natural language to imitate in nature and the arts. These belong to the affective faculties, and are termed the superior sentiments. They are situated in the upper and frontal region of the head. The organs of the intellectual faculties are the next in course. Individuality, the observing faculty-memory of things. Form, memory of personsdrawing. Size-judges of size, distance, and perpendicularity. Weight-judges of weight and gravity. Colouring-painting, flowers, beauties of nature. Locality, love of travel-memory of places. Order, love of arrangement. Number, love of figures-memory of numbers. Eventuality, love of history-memory of historical events. Time, chronology-time in music. Tune, tones in music-memory of sounds. Language, use and memory of words. These organs are termed the perceptive faculties, and are situated around the eyes and in that part of the cranium. The reflective faculties are the next in order, and the last. Comparison, judgment-logical reason. Causality gives one the power to reason abstractly-a love of metaphysics; and to trace effects to their causes. These organs are situated in the anterior frontal part of the cranium. We have noticed all the organs and their functions which phrenology recognises. That some of those organs are large, and others very small in the same individual, is not unfrequently the case. To rectify this disproportion of the head, and give a proper developement to all the organs, they must be properly educated. The Bible is the great and efficient instrument to be employed in educating these organs, and rendering them subservient to the grand designs of the Creator. There is not a faculty, not a propensity, not a passion, not a sentiment, to which the Bible does not address itself in the most conclusive and striking manner. Are ny of the propensities too strong, or inclined to sensuality? the Bible

addresses them by way of warning, reproof, or admonition. The sin which easily besets us, we are exhorted to lay aside. The drunkard, the glutton, the liar, the thief, the murderer, the profligate, and disobedient, are refused admittance to the kingdom, and encouraged to repent. The Bible also addresses the superior sentiments. It inculcates charity, which edifieth and will cover a multitude of sins; faith, which will work by love; Hope, which shall be an anchor to the soul; Veneration, which shall duly respect all; Firmness, which shall persevere in well doing; Self-esteem, which must not be wise in its own conceit, or vainly proud and haughty, but possess a just sense of his grade-a little lower than the angels, crowned with glory and honour; Approbativeness, which shall regard a good name more than great riches; Conscientiousness, which shall do justice and judgment to all; Ideality, which shall desire to be perfect, even as our Father which is in heaven is perfect; Mirthfulness, which shall be cheerful and apt to teach; and Imitation, which shall take up the cross and follow 'Christ.

The Bible addresses the perceptive faculties in the most pointed manner. "Look unto me, and be ye saved all the ends of the earth. Behold what manner of love the Father hath bestowed upon us. Behold the Lamb of God which taketh away the sins of the world. Behold I come quickly, and my reward is with me, to give to every man according as his work shall be." The reflective faculties are also addressed. "Meditate upon these things, &c. Come now and let us reason together," &c.

Considering the Bible as a whole, and man as a whole, it addresses him as a physical, intellectual, reasonable, moral, and accountable being, with a will free to choose or reject, and a conscience to balance between right and wrong, which perfectly accords with the fundamental principles of phrenology.

But the utility of phrenology is scrupled by many, and especially by the religious part of the community. Does the mechanic scruple whether he had better examine his tools, and ascertain their uses; or whether it is best to sharpen those which are dull, or improve those which will admit of improvement? Does the physician query whether it is advisable to acquire a knowledge of the instruments with which he must amputate a limb, extract a tooth, or probe a wound? Is it expedient that they know how to arrange those tools and instruments? or have a knowledge of the places they occupy? Does the lawyer doubt whether he had better have a knowledge of all the facts involved in his client's case, or regard any order in the arrangement of those facts? Does the farmer question whether he had better make any efforts to improve the breed of his horses or