smell without a tongue and nostrils, feel without sensitive nerves, speak without organs of speech, nor perform voluntary motion without suitable muscles. And these instruments, I say, are all made of

matter.

By metaphysicians and anti-phrenologists, the affections and sentiments are also referred to material organs. But by them this reference is made to the heart, stomach, and bowels, in which they contend that the affections are seated; while by phrenologists it is made to certain portions of the brain. But as respects the external senses, speech, and muscular motion, the parties concur in belief. To the performance of the whole of them, the same material organs are acknowledged to be indispensable.

Thus far, then, as respects materialism, phrenologists, anti-phrenologists, and metaphysicians, go hand in hand. And, except as regards the sentiments and affections, their harmony is complete. Here, however, they separate, for reasons which shall be rendered: and their separation is wide. Nor do the spirit and principles productive of it admit of compromise. There is no middle ground on which the parties can meet. One or the other must ultimately abandon its position; and no gift of prophecy is requisite to foretell by which party the surrender will be made.

Metaphysicians and anti-phrenologists contend that man possesses certain purely spiritual faculties, which have no shade of dependence on matter. Pre-eminent among these are reason, conscience, and veneration, or a sentiment of piety and homage.

On the ground of this immaterial or "purely spiritual" hypothesis phrenologists and their antagonists are openly at issue. To the exer cise of the faculties just cited, phrenologists maintain that matter is as necessary, as it is to voluntary locomotion, speech, or the externa) senses. They assert that reason cannot exist without the organs of Comparison and Causality, veneration or piety without the organ of Reverence, nor conscience, or a sense of right or justice, without the organ of Conscientiousness. Nor do they rest their doctrine on mere assertion. They illustrate and prove it from four distinct sources:

1. Inferior animals entirely destitute of the organs in question, are equally destitute of the corresponding faculties. 2. Idiots who, by a defective organisation of the brain, are denied the organs of Comparison, Causality, Veneration, and Conscientiousness, are incapable of reasoning, and possess neither a sentiment of reverence nor of justice. They certainly make no manifestation of such attributes. 3. An injury done to the brain by accident or disease, deranges or destroys the reputed "spiritual" faculties just enumerated, as certainly and completely, as it does those of seeing, hearing, feeling, or moving.

Indeed, it sometimes extinguishes the higher and so-called "spiritual" faculties, while the senses remain uninjured.

Let the accident be a severe blow on the head, and the disease be apoplexy. In either case the individual falls, and every mental faculty vanishes. He retains no more of reason, reverence, or conscience, than he does of sense, speech, or the power to walk; and usually no more of the three latter than a marble statue. Why? Because they are all alike the product of mind through the instrumentality of the brain as its organ of action; and that organ is now unfit for action. Nor, without the aid of the brain, can the mind any more manifest those faculties, than the brain can without the aid of the mind. 4. Other things being equal, the degree of strength with which men reason, and the intensity with which they feel, and exercise veneration and a sentiment of justice, are proportionate to the size of the corresponding organs. In proof of this latter position, the noted Rammohun Roy was a remarkable instance. Though most of his cerebral organs were large, and his mind powerful, he was exceedingly deficient in the organ of Veneration; and the corresponding sentiment was equally wanting in him.

Where, then, is the "pure spirituality" of faculties, which, the mind itself being untouched, are thus extinguished by an affection of matter? Let anti-phrenologists answer. The hypothesis is theirs; and they are bound to defend it, and prove it to be sound, or to abandon it as untenable. And the former measure being impracticable, the latter is the only alternative left them, as men of reason, ingenuousness, and conscience. As well may they assert the "pure spirituality" of hunger and thirst, as of reason, reverence, and conscience. The one set of mental conditions is as palpably dependent on material and appropriate organs as the other. And an injury done to those organs, deranges or extinguishes both sets alike. In a word, composed as human nature is, of body and spirit, in every act that man performs, whether of sensation, intellection, or voluntary motion, his mind and his matter are indispensable to each other. They are indispensable, also, to his natural existence, as an acknowledged member of God's creation Separate them, so as to withdraw one of them but for a moment from him in any of his operations, and during that moment he is man no longer, but a new monster, which creation disowns-as literally denaturalised as were the Houyhnnms or Yahoos of the Dean of St. Patrick! And with such monsters have metaphysicians and anti-phrenologists peopled and deformed a creation of their own, from the days of Aristotle to those of Gordon, Jeffrey, and their satellites. Fortunately, however, such a spurious

creation has nothing in harmony with that which the Deity pronounced very good."

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If the foregoing facts and statements be true, (and opposition to their truth is set at defiance,) there is no scheme of mental philosophy, worthy of the title, which does not essentially partake of materialism. And phrenology does nothing more. It is not pure materialism, any more than the mental philosophy of Locke or Beattie, Reid, Stewart, or Brown. It is what it ought to be, semi-material, and nothing more. It "renders unto Cæsar the things that are Cæsar's"-concedes to mind, as well as to matter, what justly belongs to it. But to neither does it give, in intellectual operations, a monopoly of influence. For, as already stated, a large majority of phrenologists subscribe to the doctrine of the immateriality of the mind; though they pretend to no definite knowledge on the subject. Nor should any body else; for, as heretofore alleged, no such knowledge is attainable by man From a consciousness of this, many enlightened and pious Christians, even Christian ministers, have frankly acknowledged that materialism may be true; and that they do not hold a belief in it inconsistent with orthodox Christianity. To this acknowledgment, I have been myself a witness.

Having, as I trust, in the preceding pages, sufficiently vindicated phrenology from the charge of such materialism as is either repulsive or dangerous, I shall now endeavour to show that still greater injustice has been done to the science, by the weightier and more calumnious accusation of FATALISM.

(To be continued.)

ARTICLE II.

CASE OF FRACTURE OF THE SKULL, AND THE SUBSEQUENT PHENOMENA.

The following pathological fact occurred, a few years since, in the city of New York. The fact possesses peculiar interest, as connected with phrenology, in throwing additional light upon the functions of the brain, and its relations to the cranium. As, we believe, it has never been recorded in any medical work or scientific journal, we are induced to present our readers with the particulars of the case, as they were published at the time in the daily newspapers. The statement was drawn up by a committee, appointed by the New York Phrenological Society, and is as follows:-We have kindly been permitted to copy the following extract from a report, recently made to the New York Phrenological Society by its secretary, as one of a committee appointed to investigate the phenomena connected with the fracture of a skull, and the subsequent manifestations. The subject of this committee's examination was a small child of Mr. James Mapes, which, at the time of the accident alluded to, was two years of age.

About two years since, this child, whilst leaning out of the dormant window of the three story brick house, No. 42 Green street, unwittingly lost its balance, and was precipitated headlong to the pavement below. Before reaching the sidewalk, she struck against the iron railing of the steps, by which her skull was most horridly fractured. On removing her to the house, she was supposed by her parents, and the distinguished medical gentleman, Dr. Mott, who had been called, to be irrecoverably injured. Another physician, who had been called, felt desirous to perform an operation, deeming it possible to procrastinate the dissolution; and, by removing the pressure of the skull upon the brain, to effect a temporary restoration of the child's faculties. This would, it was thought, afford a transient satisfaction to the parents at least.

The operation was accordingly undertaken, first by trepanning and afterwards by sawing transversely across the skull, and then laterally, so as to remove a portion of the skull three and a half by four inches square. It was found that the membrane had not been ruptured, and, consequently, that the cerebral organs were uninjured, except from the concussion. The scalp having been carefully laid back and secured, the child soon recovered, and indicated even more than its wonted manifestations of mind.

The most remarkable fact in this case was, that the child previous VOL. II.-5

to the accident-evidently from some mal-conformation-had not manifested the intellectual powers common to children of that age, whereas, on its recovery from the physical disability, it exhibited extraordinary acuteness of perception and strength of the reflective faculties. The sentiments were also remarkably active and susceptible. The committee, on placing the hand upon the integuments immediately covering the brain, and requiring the child's mind to be exercised by a process calling into activity compound emotions, at once perceived the agitation into which the brain had been thrown by the mental effort. The perturbations were rapid and oftentimes violent. Different faculties were called into activity by varying the kind of subjects presented to the mind of the child, and variations in the agitation of the brain followed the change of subject. The motions of the brain were sometimes like the vibrations of a string when violently struck, and at other times like the more equal undulations of a wave.

It is quite apparent in this case, that the faculties, whose cerebral organs were situated directly beneath the cranial fracture, were mostly affected by the accident, and also, that the cause of mental imbecility, previous to that circumstance, is attributable to the pressure of the skull on the brain. This is found to be no very uncommon circumstance. Numerous cases are recorded in the medical books of a similar nature. The agitation of the brain on the excitement of the mind, corresponded exactly with a case of Sir Astley Cooper's, in which the brain being exposed, and the patient made to exercise his mind powerfully, the brain was protruded, by the mental effort, some lines above the skull, but which receded on the relaxation of thought. A case of a similar kind also occurred in this city some time since. A lady having been confined for insanity in the Lunatic Asylum, was visited one day by her husband. Whilst he was in the room, conversing with the keeper, his wife, watching the opportunity, escaped from the door, and springing into her husband's wagon, drove off with so much rapidity, as to render her being overtaken quite impossible. Dashing down the streets, she came to her former residence; when rapidly turning her vehicle into the yard, it was upset, and she thrown head first against the wall of the house, by which her skull was fractured. No other material effect, however, was produced, save the complete restoration of her mind to sanity, and healthful action; and, of course, to the enjoyment of her family and friends. This is but one of many cases, proving insanity to be oftentimes the result of pressure upon the brain, and that always, as a consequence, insanity is caused by the disease or derangement of that organ.