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LECTURES
ON
MENTAL SCIENCE.








LECTURES
ON
MENTAL SCI E N CE
ACCORDING TO THE
thilnsnp!q nf 4Awennlngy.
DELIVERED BEFORE THE ANTHROPOLOGICAL SOCIETY OF THE WESTERN LIBERAL INSTITUTE OF.MARIETTA, OHIO, IN THE AUTUMN OF 185L
BY REV. G. S. WEAVER.
ILLUSTRATED WITH ENGRAVINGS.
NEW YORK:
FOWLERS AND WELLS, PUBLISHERS,
CLINTON HALL, 131 NASSAU STREET.
Boston, 142 Washington-St.  1 8 5 2.    [London, No. 142 Strand




Entered, according to Act of Congress, in the year 1852, by
FOWLERS AND WELLS,
In the Clerk's Office of the District Court of the United States for the
Southern District of New York.
JOHN J. REED, Printer,
No. 16 Spruce-Street.




PREFACE.
THE  publishers take great pleasure in presenting
this work to the public.  The intrinsic merit of the subject to which it is devoted, and the fact that it was
called for in a course of lectures to the students of the
"Western Liberal Institute,)' evince the belief that an
absolute demand for the work exists, and that it will be
received with gladness and read with profit by the young
men and women of our country.  The following correspondence will explain the occasion, and the reception
of the lectures.
MARIETTA, O., Sept. 20, 1851.
REV. G. S. WEAVER:
Dear Sir,-I am instructed by the Anthropological Society of
the Western Liberal Institute, to invite you to deliver a course of
lectures upon the subject of mental science, before the society, in
the hall of the Institute: one lecture on each Friday evening during the present quarter. This will require a series of ten. A
general view of the philosophy of mind, made plain and practicable, would suit the wishes of the society. Your maturer judgment, of course, will be our guide on this great subject. We hope
nothing ordinary will prompt you to decline. Shall we be favored
with an early reply? Yours, etc.,
O. LEwis CLARK, Secretary.




viii                      PREFACE.
(Reply.)
MARIETTA, Sept. 21, 1851.
TO THE ANTHROPOLOGICAL SOCIETY:
Ladies and Gentlemen,-Through your secretary I have just
received a note requesting me to deliver before you a series of lectures upon the Science of Mind. It is my favorite science; and so
far as I can be of service in unfolding to you its immortal beauties, I shall do it with great pleasure. You know my present labors and duties. They will prevent me from doing justice either
to you or the science. At best, I can give you but a hasty and little better than an extempore outline of the field you have invited
me to occupy. Let us enter it together, and your vigilance will
make up for my want of time in the preparation of the lectures.
One thought, and we will enter upon our work. Your profit is
the sole end in view.
Yours, etc.,
G. S. WEAVER
MARIETTA (Institute Hall), Nov. 29, 1851.
REV. G. S. WEAVER:
Dear Sir,-We have listened to your lectures, closed to-night,
with pleasure and profit. As the best expression of our interest in
them, and our estimate of their worth, we earnestly ask for a
copy, or the privilege of copying them for publication. In our
judgment, they would be a valuable acquisition to phrenological
literature. We are desirous that what has been to us so instructive and beneficial, should be made accessible to all youth. We
would not be injudicious or hasty, but we are anxious to see the
lectures in print. A copy of them will.be a precious memento -to
us of those scenes of pleasure and profit which are now past. We
wait anxiously for your reply.
By order of the Society.
We remain your affectionate servants,
J. P. H. BROWN, President.
0. LEWIS CLARK, Secretary.




PREFACE.                         ix
MARIETTA, Nov. 30, 1851.
Gentlemen,-Your note is before me, asking a copy of the lectures delivered during the autumn, before your society. It is due
to every reader of a published work, as a matter of courtesy, that
its author should prepare it with care, with patient study, and
persevering toil. It should be methodically planned, its materials
industriously gathered up, its subjects thoroughly investigated,
and its work scientifically executed. These lectures have been
thrown together at odd moments snatched from a multiplicity of
arduous labors, and written at the electrical speed of the day.
When essays are thrown into the printing-press at lightning velocity, who will be security for the reader while perusing them?
Besides, what guard will there be against critics? Critics, you
will reply, are harmless creatures; like barking dogs, they seldom do injury. True enough. And then, who writes for critics?
Not the honest man, for he writes for truth. Not the good man,
for he writes for the good of his readers. Not the brave man,
for he writes in fearless determination of purpose. These lectures were written for the intellectual, moral, and social benefit of your society. If they have proved effectual to this end
with you, they may with others. They have aimed at good.
Their mark has been high. Their spirit is for progress. Their
philosophy is the precept of the human soul's wisdom. Their
morality is obedience to all divine law, written or unwritten.
Their religion is the spirit-utterings of devout and faithful love.
They aim at and contemplate humanity's good-the union of the
human with the divine. The desire for your benefit, which alone
prompted me to deliver them, now prompts me to comply with your
request. Take them-transcribe them carefully-tell your printer and publisher to guard well against errors, and ask the world
to read them in charity.    Yours truly,
G. S. WiAvEa.
To J. P. H. BROWN, | In behalf of the Society.
0. LEwis CLARK.








CONTENTS,
LECTURE I.
Physical Science Mainly Studied-Man known the last and least-The true
Mode not known-Man, the Ultimate of Creation-Mind studied in the
Abstract-Phrenology, the Key to Mind —How Man rules Creation-Materialism-Error of Metaphysicians-Power of Mind over Matter-Mind acting
through Organism-Every Organ has a Specific Office-Osseous-Digestive
-Circulating-Nervous-The Mind alone Enjoys and Suffers-Nervous
Power and Sensibility-Large and Small Heads-Suspension of the MindInjuries of Brain-Ignorance of Phrenological Skeptics-Action of the Mind
upon the Brain-Magnetically or Electrically-God's Mode of Influence on
the Universe-Phrenology the Exponent of the Soul.................. 15
LECTUE II.
Do different Parts of the Brain manifest different Faculties?-" The Brain a
Unit," ridiculous-Several Faculties act at once-Insanity of single Faculties
-Form of Brain indicates Character-Size of Brain as Strength of MindTexture a Measure of Power-Balance and Activity of Brain-Adams and
Webster contrasted-The Skullsshows the Form of the Brain-How the
Brain expands the Skull-Structure of the Skull-Form of Head shows Form
of Brain-The Outward Man the Voice of the Inward-Health of Mind as
Health of Body-Natural Language of the Organs-Power of the Actor,
Orator, and Poet-Description of the Brain-The Presence-Chamber of the
Mind-Convolutions of the Brain-Exercise increases Size and Power-Harmony and Balance of Mind........................................ 




Xll                           CONTENTS. 
LECTURE III.
Temperament as affecting the Quality and Power of Mind-The Physical the
Measure of the Mental —Mind gives mold to Matter-IDifference between
Man and Woman-Man stronger, Woman more intense-Refinement, a source
of Mental Power-Woman subject to Extremes-Channing, Josephine, Na.
poleon, Adams-J. C. Neal, Refinement and Power combined-Poets and
Thinkers contrasted-Effects of equal Power and Activity-The real Men of
Action-Balance, the Perfection of Humanity-True Philosophy of MarriageTemperaments Illustrated-Bilious and Lymphatic Temperaments-Dullness
of the Lymphatic-Fire of the Sanguine-Mentality of the Nervous-Every
Man has a mixed Temperament-New Theory of Temperaments- The Body
the Casket and Mirror of the Spirit......................................  61
LECTURE IV.
Appreciation of the Works of the Creator-Beauty of the Science of Phrenology-The different Mental Groups-Position and Power of Organs-Offices
of different Faculties-The Perfective and Moral Group —Man's Nature a
Proof of God's Existence-The Domestic Faculties-The Selfish FacultiesInfluence of one Faculty on another-Balance of Groups the Perfection of
Character-Affectionate Group-The Desire of every Faculty a Love —Anativeness: its Office-Man alone, Imperfect-Purifying Effects of Amativeness
-Curses of abused Amativeness-Proofs of degraded Amativeness-Its
Effects on Married and Single-Location of the Organ................. 83
LECTURE V.
Parental Love, its Office and Necessity-Reason, Conscience, and Benevolence
no Substitute-Sacredness of the Mother's Love-Parental Love UnselfishOther Faculties acting with this-Anecdote of Parental Grief-Children,
sources of Parental' Happiness or Misery-Influence of' Parental Love on
Childhood-Abuses of Parental Love-Adhesiveness-Society founded on
Adhesiveness-Civilization and Power the result of Fraternity-Fourier and
the Quakers-Christianity a Fraternal Spirit-Friendship the Charm of Be.
ing-Solitude-Home-sickness-Adhesiveness an Element of Success-Its
Abuses-Inhabitiveness-" Sweet Home"-Charms of Home-Man a Local
and Social Being-Evils of Scattering a Family —Every Family should have
a Home.........................................................   103




CONTENTS.                           Xiii
LECTURE VI.
Concentrativeness - Differences- of Opinion among Phrenologists respecting
its Function-Nature and Office of Concentrativeness-Its Influence on Mental Habit-The Teacher-Anecdote of a Lady-Selfish Sentiments-Self:Love
not Evil-Its Uses-Approbativeness-Its Nature and Influence-It promotes
Virtue-Lawless Ambition-Vanity-Its Natural Language-The Source of
Gracefulness -Self-Esteem-Power and Influence of Self-Esteem-The
Haughty Lordling-Abuses of Self-Esteem-Cautiousness-The Sentinel of
the Mind-A Mental Balance-wheel-Bashfulness..................... 124
LECTURE VII.
The Selfish Propensities-Vitativeness, or Love of Life-Misery Preferable to
Non-existence-Anecdote-Combativeness-The Steam-Engine of the MindIts Uses in all Effort-Abuses-Its Natural Language-Destructiveness-His.
tory of its Discovery-Its Legitimate Uses-Necessary to Moral EffortAbuses: Hatred, Cruelty-Education-Interesting Case of a Boy-Secretiveness-Its Nature and Uses-Indian Shrewdness-Alimentivelless-Function
of Alimentiveness-Acquisitiveness-Its Stimulus to Action-Its Labors and
BRewards-Mammon-Worship.................-..................... 144
LECTURE VIII.
The Perfective Group of Faculties-The Faculties of Civilization-The Manufacturing Talent-The Mechanical Organization-Tune, its Location-The
Power of MIusic-The great Masters in Music-Music, the Language of the
Soul-Ideality, Perfection, Imagination-Beauty, the Basis of its InspirlationIdeality, the Poetical Faculty-The Foundation of correct Taste-SublimityObjects which inspire Sublimity-Its Influence on Poetry and Oratory-Imitation-Its Function and Location..................................... 163
LECTURE IX.
The Intellectual Faculties-High Office of the Intellect-Individuality; its Office
-Form; its Office-Size; its Office-Weight; its Uses-Color; its Office and
Value-Order, a Law of Nature-The Importance of Order-Its Practical Use
-Calculation,' or Number-Idiots with Large Calculation-Locality, or Sense
13




XiV                        CONTENTS.
of Direction-The Exploring, Navigating Faculty-Science based on the Per.
ceptives —Eventuality, the Mental Storehouse-The Historian of the MindCausality-The Question-asking Faculty-Comparison; its Office and Utility
-Mirthfulness-Language-Language, the Voice of the Mind-Cultivation of
Language............................-............................. 180
LECTURE X.
The Moral Sentiments, the crowning Excellence of the Nature of Man-Nobil.
ity of Moral Excellence-Phrenology Harmonizes with the Bible-Benevo.
lence: its Location-Benevolence, God's Image in Man-Benevolence, the
Soul's Good Samaritan-Melancthon, Oberlin, Howard-Josephine, Mrs. Fry
-The Spirit of Forgiveness-Benevolence, the Prince of Peace-Veneration,
the Central Element of the Soul-The Basis of Religion-Communion with
God-Its Cultivation and Abuse-Spirituality-Credulity, Faith —HopePleasures of Hope-Conscientiousness-Its Godlike Moral Power-Firmness
-Beauties of Mental Science-Closing Appeal to study Phrenology..... 203




LECTURES ON MENTAL SCIENCE,
LECTURE I.
Physical Science Mainly Studied-Man known the last and least-The true
Mode not known-Man, the Ultimate of Creation-Mind studied in the
Abstract-Phrenology, the Key to Mind-How Man rules Creation —Mate.
rialism-Error of Metaphysicians-Power of Mind over Matter-Mind acting
through Organism-Every Organ has a Specific Office-Osseous-Digestive
-Circulating-Nervous —The Mind alone Enjoys and Suffers-Nervous
Power and Sensibility-Large and Small Heads-Suspension of the MindInjuries of Brain-Ignorance of Phrenological Skeptics-Action of the Mind
upon the Brain-Magnetically or Electrically-God's Mode of Influence on
the Universe-Phrenology the Exponent of the Soul.
No truth is clearer, than that "' the proper study of mankind is man." And yet how little is the real science of
man studied! It is the last and most neglected of all mental pursuits. The physical and mathematical sciences have
from time immemorial occupied the attention of the men
of genius and learning. The earth has been circumnavigated, again and again, its mountains scaled, its bowels
opened, its forests explored, its deserts traversed, its jungles penetrated, its materials dissolved in the crucible, and
separated by the blow-pipe, its agents and animals classified; the vault of heaven has been visited, its stars counted




16       PHYSICAL SCIENCE MAINLY STUDIED.
and named, their velocities, magnitudes, densities, orbits,
revolutions, junctions, and appositions, and all their grand
and harmonious movements determined, to enrich and
perfect the physical sciences, and to add wreaths of honor
to the tireless genius of man.  In the great field of intellectual labor, the busiest activity, and the most vigilant
energy and perseverance have characterized the laborers.
Names, proud names, have been enrolled on the enduring
scroll of fame, and minds, rich, noble, powerful minds, have
grown to giants, and have wielded the mightiest scepter of
power over vast multitudes of human beings, by the labors
bestowed upon the sciences; while, at the same time,
man has been but slightly studied. A passing thought
only has been bestowed upon him. The grandest, noblest
subject of terrestrial observation, the lasting pride, the
quickening power, the fadeless honor, the crowning glory
of earth has been passed by, unstudied and unknown. The
gray-haired man of science has always gone down to the
grave, unconscious of what was within him, unknown to
himself. The intricate machinery and nicely-adjusted systems of his physical person, even, were hid from his view;
while the beautiful and majestic powers of his mental part
were only contemplated with wonder and passed by as the
"mystery of mysteries."
Until very lately the field of mental science has been
barred against investigators. The key that would unlock
the golden treasure-house no man knew.  Men have
searched diligently for that key, that they might go in and
labor diligently in that field where the fruitage of heaven




MAN, THE ULTIMATE OF CREATION.         17
is growing on every bough. They have made a thousand
conjectures about what was within. But to conjecture and
speculation they have left it all, feeling better satisfied to
examine what the eyes could see and the hands handle,
than to press their inquiries in this quarter. Nor was this
unnatural.  "'First is the natural," or physical, "'afterward the spiritual."
It is expected that men will make themselves acquainted
with what they see before they enter the realm of the invisible. It is expected that the more gross will antecede
the more refined; that the rudimental will precede the
final; that the preparatory will open — the way for the graduating school. It is expected that the child will be developed before the man; that the root will strike downward
before the stalk shoots upward to expand its strength and
beauty in the airs of heaven.
Man is the ultimate of earth, the last and noblest production of creative skill connected with our planet, and, so
far as we know, with our universe.  In him is centered the
congregated perfections of all below, and the rudimental
beatitudes of all above. He is the last link of the physical
and the first of the spiritual, and hence we behold in him
the reality of all that is earthly, and the promise of all that
is heavenly-the animal and the angel-the evil and the
good.
In his crimes and wickedness, he is the conDcentrated energy and essence of all animalty. In his wisdom and benevolence, he is a being of godlike attractions and powers,
mighty in will, glorious in love. In him, earth and heaven




18         MIND STUDIED IN THE ABSTRACT.
meet; in him, matter and spirit unite. Spirit is active and
powerful; matter is inert and impotent. Spirit rules;
matter is subject. Spirit acts; matter yields. Spirit is
the potter; matter is the clay. Hence, in this mysterious
union, spirit operates upon, moulds, forms, animates, and
in a great measure gives character to matter. Hence,
spirit in man is seen, known, studied and judged of,
through matter.
Spirit is the name given to free, untrammeled intelligence, to unfettered kindredness with God. Mind is the
name given to spirit in matrimony with matter. Hence,
mind is both kindred with God and brute, an inhabitant
of earth, and a prospective emigrant to heaven. Being
thus united in this inscrutable union, mind can be studied
by mind only through the medium which makes it mind,
through matter. This important truth has not been understood in years past. Hence, men have attempted to
study mind as an abstract, indefinable something, separate
and distinct from matter. They have rather attempted to
study spirit without any means of acquaintance with it,
upon merely abstract principles, as though it were possible to study spirit belonging to another sphere of being
and action, another state of life and development, while
belonging to this. These attempts, often exhibiting great
strength of mind and loftiness of thought, gave good assurance that man was making diligent search for the long-desired key which should open to his admiring gaze and
reflective genius the golden fields of mind waving with the
ripened harvests of many centuries. That key was at




PHRENOLOGY THE KEY TO MIND.           19
length found in the discovery of Phrenology, the fundamental principle of which is based in the God-formed
union of spirit with matter. Man had long studied matter. He knew its principal laws and arrangements, and
hence from his previous advancement was well prepared
to study mind through matter, or to study matter brought
into immediate subjection or proximity to mind. That
matter is in subjection to spirit, is the bottom principle of
Phrenology. This ought not to be denied by any believer
in spirit, by any believer in God. How moves God upon
the.countless myriads of material objects that throng the
animated fields of His universe? How placed He them in
their positions, gave them their harmonious movements,
keeps them in their perfect order, sweeps the broad realms
with the breath of His power, and glances through all the
sparkling sunlight of HIis presence, if matter is not in abeyance to spirit? How is man lord of this lower creation;
how does he sweep away the primeval forests that spread
their giant arms above his home, and place in their stead
his fields of fruit and grain; how ride securely on the bosom of the surging ocean; draw up the golden treasures
of earth and sea; make the rivers turn his million wheels,
and snatch the lightnings from the clouds to become his
pack-horse and mail-boy, if mind rules not the realm of
matter 2 How account we for all we are and all we see;
for the order, beauty, harmony, and magnificence of earth
and sky, if above, below, beyond, in and through all material forms, there dwells and rules not the omnipresent energy and intelligence of the Great Spirit? I repeat, then,




20            ERROR OF METAPHYSICIANS.
the great truth, that spirit rules, forms, moulds matter:
is the basilar principle of Phrenology.
Permit me here a momentary digression. It has been
objected that Phrenology favors materialism, and hence
joins hands with infidelity. So was Christ accused of
joining hands with Beelzebub. But let me ask, how looks
this objection in the light of the principle I have just
stated?
How spirit is joined with matter Phrenology professes
not to say. That is knowledge, no doubt, that belongs to
spirit, and not to mind. From questions which cannot be
answered; from investigations, which must from their nature be fruitless, Phrenology turns willingly away, saying,
" Let us -labor and wait."  It ventures not beyond the
sphere of demonstrative reasoning.
The great error with past metaphysicians; has been, in
neglecting to acquaint themselves with the material connections of mind, and through these to seek an acquaintance
with the principles of mentality. There can be no doubt
that every exertion of the intellect, every flight of the imagination, every burst of passion, every glow of love, every
feeling of sympathy, every emotion of joy or pleasure,
calls into action some portion ofthe physical organism. A
thousand daily phenomena gives us proof of this. A sudden fright, an outburst of passion, a rapturous joy, a burst
of grief, any strong emotion, will give such a shock to the
whole frame as to send the blood in leaping currents
through every part, and shake it like a trembling aspen
from center to extremity. Sometimes such sudden and




POWER OF MIND OVER MATTER.           21
strong exertions of mind have overpowered the physical
frame, and caused it to dissolve in death. If such strong
mental action produces such marked effect, then a feebler
exertion of mind would produce a less effect upon the
body. And so the conclusion follows, that every mental
action produces a corresponding result upon the material
organism with which it is connected. Why tires the body
under mental exertion? Why shakes the frame in fear?
Why blushes the face in shame? Why beams the countenance in joy?  Why sparkles the eye in love?  Why
swells the bosom in grief? Why sickens the stomach in
despondency? Why falters the tongue in embarrassment?
Why softens the voice in sympathy? Why stretches the
mouth in mirth? Why rolls the tear in affliction? Why
beats the heart so wildly in any strong emotion? Who
that denies that the mind manifests itself through the material organism, will explain all this? Why bows the
head in sorrow? Why snaps it in anger?  Why swings
it in vanity? Why rises it high in dignity? Who will
tell us that the mind manifests not its power and action
through the body?  But if the action of any portion
or faculty of the mind affects the body, then the action of
every portion of it does. And if a strong action of the
mind makes an impression upon the physical:substance
with which it is mysteriously connected, then a weak one
makes an impression also, only correspondingly weak.
The conclusion,:then, is irresistible,' that the mind does
manifest its states and changes through the material organism: with which it is united in a marriage of life. If, then,




22        MIND ACTING THROUGH ORGANISM.
we can know the condition of the physical organism at
ally time, we can determine therefrom the condition of the
mind. Hence, to study the mind we must study the physical organization, for this is the medium, and the only medium, of mental manifestation. Through this, and only
through this, can we trace the workings of the mind. In
no other way do we, or can we, get any knowledge of it.
He who attempts to study mental science, neglecting to
attend to the physical, will fail, must fail; because this material structure is the only thing that has a positive union
with mind. This, and this alone, opens the passage that
leads to the sanctuary of thought and feeling. Here lies
the mysterious pathway to the court of the soul. Without
attending to this, all is conjecture, speculation, theoretical
abstraction, doubtful ratiocination.
But here a question arises.- Does the mind manifest itself through every portion of the body alike? or through
some particular portion or member? So far as we are able
to learn, each member of the body has a particular office
to fill, and when the duties of that office are attended to,
its work is done. Thus, the eye sees; the ear hears; the
teeth masticate; the feet walk; the stomach digests; the
glands secrete; the heart circulates: and so on to the end.
They each have the duties of one office to perform, and
only one. Can we suppose that they must all take on the
extra and arduous duty of being the medium of mental
manifestation? This is an unreasonable supposition when
we have no proof of it. The truth is, each organ of the
body has its single and particular function, and this only.




EVERY ORGAN HAS A SPECIFIC OFFICE.        23
But the body has several great systems; may the mind
not be manifested through one or all of these?
The osseous system is the framework of the body,
and is composed of hard, mineral bones, so morticed,
grooved, and bound together as to form the skeleton, to hold
the different parts of the body in their places, and give it
strength and locomotion. The function of this system is
plain; so it cannot be to manifest mind.
The digestive economy, consisting of the stomach andbowels, and the glands of the chest and viscera, has its
function most clearly defined. It is to digest and prepare
nourishment for the body.
The circulating system, consisting of the heart, lungs,
arteries and veins, is to oxygenate, electrify, and -warm the
entire system.
The muscular system is to bind, strengthen, and beautify
the whole, and give it its power and ability for locomotion. All these systems have their distinct uses.
Now comes another, the nervous system, the most intricate and delicate of all; but little known until lately; running through and ramifying every portion of the whole
body; endowed with the highest possible degree of delicacy and sensitiveness.  What is it for?  It is of such a nature that it can perform none of the offices of the others.
It is securely guarded, placed in the deepest and most secure positions in the body. Its fibres or threads are composed of a soft, white, or grayish-white substance, exhibiting
scarcely any thing like texture, and all connected in one
million-threaded web, or tree, having its base in the brain,




24        MIND ALONE ENJOYS AND SUFFERS.
which is the nucleus or grand center of the whole system.
Touch but the least possible one of these nerves, though
with the point of a cambric needle, and the whole system
is thrown into convulsions with the quickness of thought.
All sensation, feeling, pain, and motion, are confi'ned to this
system; but not the function of life; for sever a nerve, as
the nerve that leads to a limb, and the limb will live on
as ever, but destitute of all feeling. That all sensation,
pain, and pleasure is effected through the medium of the
nerves, is now a point settled beyond controversy.  But
what is sensation?  Is it a bodily, or a mental feeling?
Does the body, of itself a congregate mass of clay, possess
sensation?  Is it possible?
Whatever possesses sensation doubtless feels pleasure
and pain. I know it is a common form of speech to speak
of "bodily pains and pleasures." But call the body feel
pain or pleasure?  Can clay suffer or enjoy?  The conclusion is unavoidable, if this subject is examined, that it cannot. If, then, no part of the body can suffer, or enjoy, or
possess sensation, what does possess these susceptibilities 2
The only answer is, the mind. The mind alone suffers,
enjoys, knows, appreciates, takes cognizance of motion,
size, form, color, and all those properties which are addressed to the senses. But we have seen that the nervous system is the medium through which these effects
are produced. The conclusion, then, seems pressing upon
us, that the nervous system is the mental medium-the
medium through which mind acts, the servant which it
employs to communicate with the outward world. It is




THE BRAIN AND NERVOUS SYSTEM.                 25
through the senses-seeing, hearing, tasting, smelling, and
feeling-that we get our knowledge of the outward world.
The effects which outward things produce upon thebody
we know are recognized by the nerves.  But as the nerves
are clay, material substance, and cannot of themselves, _.! E
$b1aNo. 2.-BRAIN EXPOSED.
No. 1.-The brain, spinal column, and the
branches of nerves, which are extended to every
-     part of the body.
No. 2.-The brain, as it lies in the skull. exposed
to view, the dura mater, which envelops the brain
and lines the skull, being raised by a hook.
No. 1.-BRAIN AND NERVES.
possess sensation, we must conclude that they are employed  by  that in which resides all power of feeling,




26         THE REAL USES OF THE BRAIN.
thought, and action-by mind-for the purpose of connection with the outward world. The brain, we have
stated, is the grand center of the nervous system. Every
nerve of the body is connected with it. The brain, as it
were, forms the great root or base of the whole system.
The nerves of the head and face connect immediately
with the brain. But the great majority of the nerves
connect with the great spinal nerve, which forms a sort
of trunk, growing out of the brain, and extending down
the vertebrae of the back. From this, numerous branches
of nerves lead off to every part of the body, ramifying it
with a million thread-like divisions. Thus does the whole
system join with and center in the brain. From this
arrangement, it is evident that the brain is the most important part of the nervous system. Here is the center,
the power, the life of all. What the heart is to the circulating system, the brain is to the nervous.
But here comes the most important question in physiology. What is the real use of the brain'? There are
many objectors to Phrenology. But they have never told
us the use of the brain. Read the hundreds of physiological writers of the past, and you will nowhere find an
office given to the brain equal to its manifest importance
in the human system. It stands, as it were, the crown of
the whole body, erected upon the highest point, guarded
in a most wonderful manner, composing the great bulk of
the nervous material, supplied with one fifth of the blood
of the whole body, using one fifth of the nourishment
taken into the body; showing that its labors are great,




MAN S SUPERIORITY OVER ANIMALS.         27
and its office a paramount one, in the highest degree sensitive, and from all these considerations, evidently in the
highest degree useful. Now, who among all physiologists
before Gall and Spurzheim-who among all opposed to, or
unacquainted with, the science of Phrenology, has told us
what office the brain performs equal to its size, position,
and call for nourishment? I unhesitatingly answer, no one.
The brain has evidently been a great mystery to the
physiological world. Phrenologists assert that it is the
dwelling-place of mind, the grand throne-room of spirit,
the great machine-shop of the soul, from which is sent
out the thousand inventions, reports, sciences, speeches,
dramas, poems, books, monuments of art and wisdom,
which have marked the career of man, and wreathed his
brow with imperishable honors. The proof of this is
founded upon experiment and observation, upon facts
which are daily staring us in the face.
First of all is the fact, that man is lord of this lower
creation.  He rules with despotic sway over the countless
tribes of huge animals that throng the forests and rove
the plains of his terrestrial home. They are his superiors
in strength, size, and ferocity. A single one could tear a
thousand men into atoms in a trial of physical strength.
And yet he is lord, proud and mighty in conscious strength
and authority. He rules them by the power of his mind.
They are his physical superiors in every thing but brain.
In this particular he towers a world above them, as much
as he does in his mental strength. Look at man. See
the massive lobe of brain that rises above his eyes and




28           BRAIN THE ORGAN OF MIND.
ears; a dome of strength, an arch of grandeur. Compare
this elevation with the upper-head of any animal. The
contrast is as wonderful as is the contrast of mind between
the two. The animal economy is carried on as perfectly
in animals as in man. They are as healthy, as active, as
strong, and exercise the various senses as actively as man.
This proves that this vast lobe of brain is not necessary
for any office, and is not called to perform any function in
the animal or organic economy. The body will perform
all its offices and functions just as well with a spoonful of
brain, or with enough to form a nervous center, as with
the great measure-full that man has to carry about. It is
perfectly evident that this great quantity of brain is not
for any use in the merely animal, or organic economy.
Then what is it for?  Pray, who will tell us, if it is not
for the uses of mind   Prove to us that it has any other
use in the human economy equal to its importance and
position, and we, phrenologists, will give up our theory,
and push our researches in the science of mind in some
other direction. Come forward, objectors; come, all opposers of Phrenology, and tell us why man is burdened
with such a load of brain-why is piled up away on the
top of his system this huge skull-full of clay, made so
very nicely, that he rust take the very best possible care
of it, or he will become a simpleton, or a fool, or a madman, or lose his life, or some other awful thing? Was
this one of the curses of the:"fall" with which man was
loaded?  Was this the wretched freight that the poor
pilgrim had to carry about, which Bunyan has so graphi



LARGE AND SMALL HEADS.              29
ally described?  Suppose we clip it off.  Try it, Mr.
Objector; amputate it. You would not, of course, at all
affect the mind by it. No, no. The brain has nothing to
do with the mind, no more than the foot or the hands.
Then take it off down close to the eyes, and see how
much mind you have left. See how much your brainless
man would be above an animal. There is a strong
presumptive argument in this view of the subject in favor
of the phrenological position, that the brain is the medium
of mental manifestation.
Another fact bearing upon this point is, that strong
minds are generally connected with large and active
brains.  If there are exceptions to the truth of this
remark, they are explained on the ground of intense
activity. Look at the heads of our philosophers, statesmen, men of genius, men who have moved the world, to
whom multitudes have listened with breathless attention,
and whom nations have praised and half deified. They
are large and high. They have enormous brains. And
if this is the case, then the best men are cursed most
heavily; while all natural fools and very weak-minded
persons, unless their idiocy is occasioned by disease, or
accident, or unless they have a stupid, sleepy, almost
lifeless system, possess little, cramped, lilliputian heads.
Another fact, and a very stubborn one, is, that there is
as great a diversity to the form of the human brain as
there is to the human character, and a close correspondence
between the two; so that no man of a low, flat top-head,
ever possesses an elevated moral character; or of a nar



30      SUSPENSION OF MIND-INJURIES OF BRAIN.
row, low, cramped, short forehead, ever possesses a strong,
logical, philosophical intellect; or of a small, flat backhead; ever possesses strong and confiding social affections.
Still another fact is strong upon this point. Diseases
and injuries of the brain, pressure upon it, etc., will always
derange, or entirely suspend, the mental operations. Take
a healthy, sound man, remove a portion of the skull, then
with your finger press upon the brain, and all consciousness
will be suspended, all mental power, all feeling, so that
you could cut his body in pieces, and he would not know
it. Remove your finger, and instantly his mental consciousness, power, and sensation will return.
These facts, with numerous others which phrenologists
have observed, during long years of patient study and
investigation in the dissecting-room, the insane asylum,
the hospital, and the grand theater of the world, in the
examination of millions of heads, and a comparison of
them with their known characters, have established in the
minds of phrenologists the position, that the brain is the
medium of mental manifestation. Those who have denied
this position, have done it without examination. In every
instance, as far as my knowledge extends, the denial has
been made in ignorance. Let them go into the field, and
prove their denial by actual demonstration, and then it
will be of some value. Till then, it will be regarded by
every phrenologist as the croaking " see-saw" of ignorance.
How spirit, or mind, makes use of brain in manifesting
its powers, Phrenology pretends not to say. This is a
question which does not come legitimately within the




ACTION OF MIND ON THE BRAIN.          31
sphere of phrenological inquiry, and probably is a question
which is not capable of a positive answer at present.
The how of any thing is always the last to be reached.
It may not be improper for me to venture a few suggestions, which have pressed themselves upon my own
mind with much force, touching the question: How does
mind act upon brain in its manifestations 2 From numerous experiments and observations, it has been learned that
the nervous system, or the nerves, are most perfect conductors of electricity, and that when the nerves of the body
of a man or animal, just robbed of life, are touched with
the charged wire of a galvanic battery, or an electrical
machine, it will immediately exhibit the most striking and
often frightful symptoms of life, by leaping, twitching,
writhing, and hideous contortions of countenance. From
many similar experiments, it is made more than probable
that the most important function of animal life is performed
by electrical agency. Pressing these electrical observations
still further, under the experiments of "animal magnetism," the conclusion seems more than probable, that the
brain is a most perfect galvanic battery, generating perpetually, in a state of health, a constant flow of electric
fluid, and connecting with every part of the system by
means of the nerves. These nerves are mediums of com
munication, by electrical agency, between the brain and
the outer world. Electricity is the most subtle, ethereal,
all-pervading agent of which we have any knowledge, and
is the best adapted to perform the offices of mind with the
outward world, of any known agent. Taking the facts,




32          ACTION OF MIND ON THE BRAIN.
that the brain is a galvanic battery, and is also the medium
of mental communication, the conclusion is very plausible
that the immediate agent in this communication is electricity. Perhaps not in the form in which it acts to produce the effects which we see connected with material
substance; it may be in a more refined, ethereal form.
But there is great reason to believe that electricity, in its
nearest approximate to spirit, in its most refined and powerful state, is the agent of mental communication. The mind
makes use of this refined and almost'spiritualized agent,
generated by the brain, to convey its thoughts, states,
moods, and feelings to the world. If this view is correct,
then the brain is a most finished and complicated telegraphic office, connected with all the outward senses and
every part of the body by the nerves, which are really
telegraphic wires, conveying intelligence from the brain
outward, and from the outward senses inward to the brain.
The mind is the telegraphic officer who gives and receives
dispatches.  Whenever any impression is made on any
of the outward senses-the eye, ear, olfactory, gustatory,
or nerves of feeling-whether it be pleasant or unpleasant,
of heat or cold, of beauty or deformity, of pain or pleasure, a report of that impression is carried fiom  the place
where it is made, by the nerve which connects with it,
and is read in an instant in the great central office, where
the officer is always in waiting, attending to the calls that
come in from every part. The decisions of that officer, or
his determinations, are carried back by another set of
nerves, the moment he feels disposed to return them.




THE NERVES THE SERVANTS OF THE MIND.    33
There are two sets of nerves, one called the nerves- of
motion, the other the nerves of sensation. The nerves of
sensation communicate from without to the mind within,
and the nerves of motion from the mind to the various
parts of the body, commanding them to perform the dictates of the will.  Thus: that book lies in my hand.
The nerves from the hand, and also from the eye, report
to the mind in an instant, "A book in hand.T" This report
is carried in by the nerves of sensation. - The mind replies
immediately, "Open and read."  It sends this report out
on the nerves of motion, and immediately the hands move
as directed, the eye turns toward the open pages, and
commences the work of reading. The nerves of sensation
carry back to the mind an account of the letters, words,
thoughts, etc., found on the page. When the first page is
read, the nerves of sensation announce the fact. Immediately the mind replies, through the nerves of motion,
"Turn over," and the hands perform at once the proper
motions to turn the leaf over. In this manner, all outward
sensations, all pleasure and pain, are felt by the mind; and
all motions, actions of the body, limbs, members, etc., are
directed by the mind. Thus the brain becomes the grand
instrument in performing the varied and multiform actions
of the living, acting man, while the subtle and mysterious fluid, quick as thought, and ethereal almost as spirit,
which the brain collects and holds, is made the immediate
agent of mind, in performing its wonderful evolutions. It
is in this way, no doubt, that mind operates upon matter,
and rules anrd Pqlds it to its will, It is very likely that




34        ELECTRICITY A UNIVERSAL AGEiNT.
by the use of this same all-pervading, all-powerfil, and invisible fluid, the mind, or spirit, of God moves upon, molds,
and controls the grand movements of His illimitable universe. This is His waiting servant, standing by the throne
day and night, which spreads out its resistless influence
from the center to the circumference of creation. It is not
impossible that God has a particular home in the heaven
of heavens, where He dwells "in propria persona," the
central, all-holy of holies, the throne-room and presencehall of creation's august Monarch, which is the center of all
electrical influence, into which is poured the momentary
reports of all worlds and all creatures; while from it is
issued, in ceaseless wisdom and love, the mandates of
Almighty power, darting through the universe with the
commissioned energy of God's omnific presence. It is not
impossible that by this means God makes Himself omnipotent and omnipresent.  Who can say that this is not
the agent by which God rules in the armies of heaven,
and among the inhabitants of earth? So far as we know
any thing of His grand course of procedure, He uses means
in the accomplishment of His ends. The mightiest, subtlest, most universal and powerful agent in our world
known to man, is the mysterious and invisible one of
which we are speaking. It is, doubtless, the secret spring
of all motion, mutation, life, and death in the animal kingdoms. The laws that govern our world, I doubt not govern all worlds. What electricity is here, it is everywhere.
May not, then, electricity be the universal agent by
which mind rules over matter, whether the mind. be finite




PHRENOLOGY THE GUIDE TO SELF-EDUCATION.   35
or infinite? These speculations belong not legitimately to
Phrenology. I have thrown them out while speaking of the
uses of the brain, because to me they are highly charged
with probability. Phrenology stands on positive ground.
It asks nothing only what it can prove. It yields nothing
only what is proved. Theories it gives, like chaff, to the
wind. One fact it regards as worth a million of them. It
treads on facts at every step. It is the product of experiment. It is eminently the science of daylight.  It has
come out from under the hand of the dissector and the
manipulator.
It is a mental and moral science.  It proposes first to
teach a man himself-the most important knowledge
within his reach, and the one in which most men are most
unaccountably deficient.  It would unfold the closelydrawn curtains of self. It would map out a chart of the
soul. It would expose the motive springs of all actions,
tell a man why and how he feels and acts. It would open
the sweet-scented garden of the affections, and count and
name each flower of love, and tell its peculiar firagrance.
In a word, it would picture a man's soul on canvas, and
hold it up for him to look at just as it is, with its beauties
and deformities strangely congregated.  It would then
point out its faults, its weaknesses, its dangers, its darling
propensities; then tell him how to improve it, how to
curb its passions, and quicken its aspirations, how to refine its coarseness, and empower its energies, how to correct its judgment, enlighten its reason, purify its love,
elevate its sentiments, beautify, adorn, and perfect its




36    PHRENOLOGY THE EXPONENT OF THE SOUL.
character. In a word, it would give him that knowledge
by which he could harmonize himself, form a perfect mind
within him-the most beautiful, grand, glorious, sublime
thing in earth, that which angels admire in rapture, and
God Himself loves in infinite ardor. It would confer upon
every man, every woman, the priceless boon of this
knowledge. It would join and cement forever the links
of golden friendship; consummate the nuptial bonds of
congenial spirits, open to their enraptured eyes the pure,
refined, and ecstatic pleasure of a love such as binds perfected souls in a bliss that knows no end; and lay in them
the deep and sure foundation for a higher, purer, nobler,
truer race of men and women, with which to construct the
sublimely noble fabric of a peaceful, harmonious, religious,
enlightened, and happy society. With this for its object,
Phrenology goes forth; and may the winds bid it speed,
the waters bear it on, the lightnings write its message on
the heavens above, and the hearts of men clap their hands
in jubilant joy wherever it goes!




LECTURE II.
Do different Parts of the Brain manifest different Faculties?-" The Brain a
Unit," ridiculous-Several Faculties act at once-Insanity of single Faculties
-Form of Brain indicates Character-Size of Brain as Strength of MindTexture a Measure of Power-Balance and Activity of Brain-Adams and
Webster contrasted-The Skull shows the Form of the Brain-How the
Brain expands the Skull-Structure of the Skull-Form of Head shows Form
of Brain-The Outward Man the Voice'of ths Inward-Health of Mind as
Health of Body-Natural Language of the Organs-Power of the Actor,
Orator, and Poet-Description of the Brain-The Presence-Chamber of the
Mind-Convolutions of the Brain-Exercise increases Size and Power-Harmony and Balance of Mind.
WE closed our first lecture with the consideration of the
brain as the medium  of mental communication.  It may
not be improper to introduce the present with the question: does the whole brain act in every effort of each of
the several faculties of the mind? Does every mental
act or emotion call into  exercise the whole brain?   On
this it is not irrelevant to assert, what the whole metaphysical world has long since, as by common consent,
acknowledged as truth, that the mind is composed of
several distinct faculties, as reason, imagination, affection,
pride, anger, etc.
Now, so far as we know any thing of the nervous system, it works upon the plan of an apportionment of labor.
4




38        "4 THE BRAIN A UNIT" RIDICULOUS.
To each part is given a particular labor. The nerves of
the eye are for sight; those of the ear are for hearing;
those of the nose for smelling, etc., each being set apart
to a distinct work.  Now, as the different faculties of the
mind are very different in their natures, we should suppose that they would require different organs for their
manifestations. As loving and reasoning are so widely
different in their characters, it is but reasonable to suppose that they would manifest their powers through different and widely separated organs.  Reasoning from the
analogies furnished us by every other portion of the system, we must conclude that the whole brain is not used
in every minute act, but that a particular portion only is
made requisite.  Again, if the whole brain is used in each
mental act, it must, it would seem, get dizzy sometimes,in its multiform  and rapid changes.  Sometimes it reasons, sings, prays, persuades, fights, and loves, in about as
short a space of time as it has taken me to read this sentence. And these may be followed by laughing, crying,
deceiving, hoping, and fearing, in the next half minute.
And these followed again by other states of mind in rapid
succession.  Now, if the whole brain is made to serve
thus rapidly each one of these mental powers, and exhibit their different phases, burning with the hot flames of
so many passions, in such quick succession, it has a task
more laborious than that assigned to Herculles.  How it
could be the servant of so many stormy masters in so
short a time is not easily conceived.
Again, two or more mental faculties may be acting at




SEVERAL FACULTIES ACT AT ONCE.       39
the same time. For instance, I may be carrying on this
course of reasoning, and watching the nods of some of my
sleepy hearers, and be deeply mortified at their want of
attention. One may be thoroughly angry with an enemy,
and, at the same time, use his reasoning powers to lay
plans to effect the destruction of that enemy. One may
be deeply in love with an object of great interest, and at
the same time employ his imaginative intellect to write
poems in praise of that object. You may be listening to
me, and catch every thought of my discourse, while, at
the same time, you may be in a state of despondency or
of real joy, at the thoughts which you are entertaining of
some beloved one in the distance. Or you may be, while
I am proceeding, applying my thoughts to other subjects
and other uses entirely foreign to this lecture. Indeed, if
you will examine carefully your own mental states, you will
find that they are more often double than single. How,
then, can the whole brain, a distinct unity, be used to
manifest two or more distinct mental states at the same
time, or be made the servant of many separate mental
powers at once? See here —how do I coin my thoughts, and
select the proper language with which to express them, if
I use the whole brain, both for coining my thoughts and
choosing my language; for I arrange my words while I
am forming my thoughts? These considerations are directly at war with the idea that the whole brain is used
in every mental process.
Permit another thought upon this point. It is not unfrequent that cases'of insanity occur, in which the mind




40          INSANITY OF SINGLE FACULTIES.
remains sound except in a single faculty. Sometimes it
is the religious, sometimes the affectionate, sometimes
other portions of the mental constitution that is thus affected.  How can this be explained, if the whole brain be
used in every mental act.
The phrenological conclusion is, that every mental
power is manifested through a single cerebral organ, or a
particular portion of the brain, which is devoted exclusively to this work, just as each nerve or member of the
whole body performs a single office. In proof of this, besides the considerations I have mentioned, there are many
others, which have forced themselves upon the attention
of the practical phrenologist.
In cases of diseases of the brain, it is found that diseases and injuries in a certain portion of the brain always
affect a certain portion of the mind-derange a certain
mental faculty.  It is thus that partial insanity is explained and reduced to philosophical principles.
Again, the long-continued and powerful exertion of any
mental faculty always brings on a cerebral derangement
in a particular portion of the brain, so that partial insanity is produced by this undue mental action. Observations of this kind have shown that insanity belongs not to
the mind, but to its medium  of manifestation.  Cure the
medium, and the mind is always cured. Once more, it is
found that when any particular mental faculty is strong, a
cerebral development, correspondingly strong, always accompanies it.  On this one fact hang the most overwhelming proofs of the truth of Phrenology.  And as




FORM OF BRAIN INDICATES CHARACTER.        41
the size and conformation of the brain may be known by
the size and outward form of the head, the science may
be tested by every one who has hands or eyes and a tolerable degree of common sense.
The sum is this: the form of the head is the outward
evidence of the character of the mind, or the true index
of the relation which the faculties of the mind sustain to
each other with respect to strength.  The form  of the
head or brain does not give the whole character of the
mind; it only gives the relative power of the several
mental faculties. The form of the head has nothing to do
with the absolute power of mind; it only determines the
relative power of the several faculties.  Absolute power
depends upon other things. Two individuals may possess heads of exactly the same form, and one may be a
simpleton and the other a genius of the rarest power and
grandeur, and yet not in the least disturb the truth, that
the form of the brain is the evidence and measure of relative power among the faculties.  The relation of the
several faculties in the simpleton's mind will be the same
as the relation of the several faculties in the mind of the
genius. Power depends upon other things.
Form affects the balance of power, but does not give
absolute power.
The form of the brain is determined by the relative
sizes of the several organs. The larger organ will always
exhibit the stronger mental faculty.  The comparative
sizes of the several cerebral organs will determine the
comparative strength of their respective mental faculties.




42      SIZE OF BRAIN AS STRENGTH OF MIND.
Out of this grows the doctrine, that " size of an organ is
the measure of power, other things being equal."  In the
same brain the size of an organ is always the accurate
standard of relative power; for the same conditions attend all the organs. But in different heads, size is not a
true measure of power, for the other material circumstances affecting power are not always, or scarcely ever,
the same. These circumstances must always be attended
to in estimating absolute power.
The doctrine, that "' size is the measure of power, other
things being equal," is most amply attested. Take any
number of human heads, attended by the same general
conditions of health, temperament, and cultivation, and
the larger ones will always be the stronger, and the degree of difference in size will tell the degree of difference
in strength.
Look at the great men of all ages and nations-the
men who have moved the world as though an earthquake's
power resided in their wills-and they will be seen to
have large heads and massive brains.
Take any one head, where you find one lobe or part of
the brain much larger than any other, and you will find a
corresponding strength in the mental faculty it exhibits.
Take all animals, and it will be found that those which
have the greatest amount of brain in proportion to their
size, will manifest the greatest degree of mental acumen.
The fox, the Newfoundland dog, the beaver, the monkey,
and the elephant are among the best examples. Take the
various races of dogs, examine the olfactory nerves of each




TEXTURE A MEASURE OF POWER.            43
one, and those that have the keenest, strongest scenting
power, will be found to possess olfactory nerves as much
larger as their power is stronger than that of other dogs.
The olfactory nerve of the bloodhound is remarkably large.
The optic nerve in the eye of the eagle exhibits, in its
great size, that bird's extraordinary power of sight. The
same doctrine is found true in the cerebral, or nervous
system, that obtains evei'ywhere else in the animal economy, that the larger the organ the greater its power.  It is
so with the bones, muscles, glands, and every other part
of the body. Why should it not be so with the brain? It
most evidently is. But the practical phrenologist, especially the tyro in the science, must use great caution in his
examinations and conclusions, or he will get greatly deceived by this doctrine.  Power depends not upon size
alone, but upon many other things in connection with it.
H!e who judges of the physical strength of men by their
size alone will often get greatly deceived. For it is not
unfrequently that smaller men are stronger, and they are
generally capable of performing more labor, from the
fact that they are more finely, closely, firmly organized.
The texture of their muscles and bones is much more refined, compact, and perfect. Their muscles are often, in
comparison with those of the larger men, like threads of
silk in comparison with strings of tow. So he who judges
of the strength of an animal simply by its size, often gets
deceived. It is not always the largest horse that has the
most power in him. Very much depends upon his make,
his physical perfection, the closeness, compactness, and




44.         BALANCE AND ACTIVITY OF BRAIN.
refinement of the texture of his physical organs.  But
nevertheless, the general doctrine is true, that the larger the
man or animal is, the greater is his strength-a fact, an
important fact, it will be well to maintain here.
No. 3 —DANIEL WVEBSTER,
As a general rule, it is not the strongest minds that
will accomplish the most in the world. It is not the
largest brain that will perform the most labor.  It is not
the largest men that will do the most work, nor the largest horse that will perform the most service.  It is a philosophical principle in mechanics, that what is gained in
power is lost in velocity. So in metaphysics, it is generally true that what is gained in absolute strength of mind




ADAMS AND WEBSTER CONTRASTED-.            45
is lost in activity. Daniel Webster has a mind eminent
for power. It is a full-grown giant of magnificent proportions; but it seldom uses its power, in all its majesty of
strength, oftener than once a year. It is usually slow but
grand in its movements. And it is only when the stimulus of a vast combination of the mightiest circumstances
No. 4 —JOHN QUINCY ADAS.
pour their flood of strife and fire around him, that his mind
is fully awakened, and all his resistless energies are sum



46        ADAMS AND WEBSTER CONTRASTED.
rnoned to the field of labor. Then it is that he outstrips
all competitors, and soars in lofty grandeur into the midheaven of intellectual pre-eminence, the peerless giant in
the sublime arena of mental strife, the just pride of
America, and of the world.
John Quincy Adams had a mind not originally marked
with extraordinary power, but with excellent balance, and
great activity.  He could work almost at the top of
his strength day after day and year after year, and accomplished more every year of his life than Webster ever did,
or ever can. He is nearer the model man, an object of far
greater admiration, a more beautiful and truly grand exhibition of humanity in its exaltation, than Webster will be,
should he live ten lives such as his present. The name
of Webster will be a tower of strength, but the name of
Adams a dome of glory through all generations.
These two great characters illustrate the position, that it
is not the mind of the most absolute strength that accomplishes the most in the world. Activity of mind and endurance of mental efort are as important as strength.
These depend upon conditions of the brain, and not upon
size. These conditions of the brain must be studied with
greater care than any other subjects relating to the science,
for they give tone, aspect, character, position in the scale
of excellence to the whole mind. That peculiar possession
of a singular and brilliant power, which the world knows
under the name of genius, is more often given through some
of these conditions than it is through size of brain. Geniuses oftener possess brains of only ordinary, and some



THE SKULL SHOWS THE FORM OF THE BRAIN.   47
times inferior size. But in these instances the brain is of
the very highest order of texture. It is made with the most
exquisite finish; refined and delicate as a model of perfection, quick as lightning, impressible and sensitive to the
last degree.
The conditions may be known by outward signs, so that
the character as well as the size of the brain may be determined with a great degree of accuracy by the close observer in phrenological science.
These conditions we shall endeavor to illustrate in the
next lecture. At present there are other topics demanding our attention.
Does the outward form of the head show the true form
of the brain?  The negative of this question has been
stoutly maintained by some claiming to understand physiological science. Why should not the head show the
form of the brain?  The brain takes its conformation originally from the character of the mind it is to serve.  It is
mind that gives it its form. It is mind that molds it.
And the mind existed before the brain existed-existed at
least in the parents.  The brain serves the mind, so it
takes on the form that mind gives it. Now, the skull or
cranium serves the brain.  Its office is that of protector.
It has no other use. It conforms exactly to the brain. It
grows around the brain after the brain has taken on its full
and perfect form. It is formed by a deposition of particles
on the outside of the brain, and is at first a soft, yielding
substance, lying closely around the brain. It forms around
the brain, something as the shell forms around the snail.




48   THE SKULL SHOWS THE FORM OF THE BRAIN.
It begins to form at several places at the same time, at
about the center of each of the bones of which it is composed, and extends in every direction till they meet and
clasp in their embraces the whole brain, joining hands, and
forming at their imeeting-places the several sutures. Now,
why should not the cranium show the form of the brain?
Does not the skin which grows around the whole body
show the form of the limbs? Most surely. But the skin
is not of the same thickness in all places. In the most
exposed places it thickens up to protect all the better those
places. But we know just where those places are, and are
not deceived by them about the general form of the body.
So the cranium in the most exposed parts of the head
grows thicker to afford a better protection.  But these
places we know, and are not deceived about the general
form of the brain. Across the forehead and the back, and
along the sides, it is a little, and but a very little thicker than
on the top, and lower down. As a general thing it varies
but little in the same head, and is from an eighth to a quarter of an inch in thickness. Where it covers the largest
and most active organs, it is always thinner than where it
overlays smaller and less active organs. The continued
activity of the stronger organs causes them to grow and
press out against the cranium, and this occasions an absorption, or displacing of the particles, which causes the
cranium to diminish in thickness; while over the smaller
and less active organs the cranium thickens by more full
secretions, occasioned by the inactivity of the organs. The
experienced phrenologist will generally find but little dif



HOW THE BRAIN EXPANDS THE SKULL.        49
ficulty in determining which are the active organs. The
cranium will rise or swell over them, and the swell will
be more or less intense, or abrupt, as the organ is more or
less active. In cases where the organ is large, and has
been subject to great intensity of action, the outward prominence is distinct and sharp. In these cases the cranium
is very thin, often not thicker than a case-knife.
Take an empty skull and hold a candle in it, and it will
actually shine through those parts which overlaid the most
active organs of the brain that once occupied it. I once
saw the skull of a most abandoned and wretched woman,
who had three passions, to the gratification of which she
gave her whole life. They were lust, anger, and music.
The skull over the organs of Amativeness, Combativeness, and Tune was scarcely thicker than'a wafer. So
that really the brain varies in its form a little more than
the outward skull, but the same organs and this variation can always be very correctly determined. So can
the thickness of the skull be very generally determined.
It is thicker in people of a coarse, rough, bony make, and
thinner in those of a more refined, delicate, nervous constitution. Place your hand on the head of an individual,
pressing with considerable force, and then ask him to
speak. If his skull is very thin, his voice will jar his head
in a very perceptible manner. If his skull is thick, it will
jar it much less. In this experiment the character of the
voice must be noticed. If it be heavy, a greater vibration
would be made on a skull of given thickness, than a light
voice would make.




50           STRUCTURE OF THE SKULL.
There'are several protuberances on the skull, which
must not be mistaken by the novice for organs. There is
one on the occipital bone, which is merely a bony process
for the attachment of a muscle. It is called by physiologists the " spinous process;" by phrenologists the " occipital spine."  It is situated just above and behind the
upper vertebrae of the neck, above Amativeness and below Philoprogenitiveness.  There is another called the
"mastoid process," situated just behind the ear.  The
tyro may mistake it for Combativeness, though these processes are entirely different from the appearance of organs.
The processes are sharp and angular; the organs are
gentle swells, or obtusely rounded elevations. We would
caution every student of Phrenology against looking for
bumps or protuberances, as, in a well-balanced head these
are not found. We calculate the size of organs by the distance from the center of the brain, or from the head of the
spinal column, to the surface of the head at the location
of the organ to be estimated. All the organs may be large,
and the head without any special prominences. If one or
more organs be large and others small, then we find hills
and hollows.
The cranium is composed of two plates, the inner and the
outer, separated by a spongy, porous, bony structure. At
the sutures, or meeting places of the different bones
of the skull, these plates are often more distantly separated.  But this is usually distinguished by a sharp,
angular elevation extending along the side of the sutures.
There is still another place where the outward form of the




FORM OF HEAD SHOWS FORM OF BRAIN.         51
skull does not indicate the form of the brain. This is
just above the roots of the nose, at the lower part of the
forehead. The inner and outer places of the skull are
separated, leaving a space between, which is called the
"frontal sinus."  It sometimes extends sidewise under
the arch of the eyebrows. It is not always easy to determine the size of the frontal sinus; but it is generally
larger in persons of a coarse, bony make, and smaller in
those of a more compact, refined organism. This sinus is
generally small in the female headl nor does it ever appear
in either sex, until about the twelfth year, so that it offers
no impediment to the estimation of the organs 6f children.
This includes all the bony protuberances which cause
the outside of the cranium to vary in form from the shape
of the brain. There are some parts of the skull covered
so deeply with the integuments and muscles as to make it
somewhat difficult to determine the shape of the head.
About the temples there are thick and strong integuments,
which serve to attach the lower jaw, which hide the true
form of the head; though with a little careful observation
and experience the general contour of this part of the head
may be learned with much accuracy. With these exceptions, the outward form of the head is an index to the form
of the brain, so that in reality the head is the index of the
mind. Every man has a chart of his soul on his cranium.
His mind is mapped on the outer surface, for the world
to behold and read, not really his mind, but a picture of
his mind.  His real, living character is written there in
the autographic lines of God's own hand, so distinctly,




52  THE OUTWARD MAN THE VOICE OF THE INWARD.
indeed, that he who runs may read. His intellectual power
and peculiarities, his moral tastes and characteristics, his social feelings, are all accurately described in the hieroglyphic
characters of bone and brain.  We have but to read
this living history of the man, to know who and what he is.
Our fellows, then, are not concealed from our view. They
are not shut up in prison, where we can never know any
thing of them. Neither can they shut themselves up. The
outward man always speaks of the inward. The physical
man is molded and controlled by the spiritual.  The
physical is the servant of the spiritual. Hence not only the
form, and shape, and texture, but the motions, gestures,
looks, tones, step, bearing of the outward person speak of
the man within. There is not an action or aspect of the
external man, not a smile or a frown, not a sigh or a laugh,
not a light or a shade, not a song or an oath, not an expression of the face, nor an action of a limb, that is not the
result of a mental action, or state. The mind is the king,
and the body is its prime minister. Its first servant is the
nervous system. The rest of the body is the servant of
this system. So that the whole body must be learned in
order to learn the true index of the mind. The whole body
is the index. The head and face are the most important
parts in this mental research, but they are by no means
all. Phrenology is really the study of the outward
symbols of mind, the study of the mind's language,
not the mind itself. From its language it is true we
cannot well help drawing conclusions concerning the
mind itself. But the proper study of Phrenology is the




HEALTH OF MIND AS HEALTH OF BODY.       53
study of the mental language written in and on the outward man.
As the body is the servant of the mind, it becomes necesary that it be sound, well formed, healthy, pure in its life
and actions, else its service will be marred, distracted, uncertain, and impure. Little dependence can be put upon
a weakly and corrupted servant. His whole surface will
be tinctured with the jaundice, or fever of his disease. So
if the body is diseased, it will not, cannot serve the mind
well. There is no moral lesson that Phrenology urges
with more force and earnestness than that health-perfection of body —is of the utmost importance to our mental
well-being. It has no fellowship with that doctrine which
would crucify the flesh, abuse and corrupt the physical
house in which we dwell. That house is the palace of
earth's noble lord, and should be garlanded with the roses
of health, and robed in the blushing colors of beauty. It
should be an object of our tenderest care and solicitude.
We should no more transgress a law of health than we
should cut the throat of our neighbor. As we value mind,
as we prize moral magnanimity of soul, as we estimate
the glorious affections which bind us in links of gold to God
and man, so should we regard the health and perfection of
the body. Soul and body are joined in holy wedlock.
They are a united pair. If one suffers, the other must. If
the body decays, the mind cannot exert its powers. If the
body sickens, the mind cannot use its appropriate powers,
its appropriate language. Every faculty of mind has its
outward, visible language. On the skull is written the




54       NATURAL LANGUAGE OF THE ORGANS.
strength and power of each organ, and consequently each
faculty, and on the countenance and in the actions is written and spoken its natural, everyday language. Each organ has its own peculiar and appropriate language, different from all the rest. The organs of the mind's actions,
may be compared to the great confederacy of nations.
Each nation has a language, manners, customs, modes of
action and expression peculiar to itself. So it is with each
organ. The study of these several and varied languages
constitutes one of the most pleasing and instructive departments of phrenological science. It is in these graceful
and natural languages that human nature is daily exhibited,
that the mind's peculiar phases, attitudes, and states are
shown; that all the strange freaks of feeling and fancy are
portrayed, that passion writes its burning words, that lust
uses its bandy tongue, that anger thunders its annihilating
threats, that love whispers its silvery notes.
No mental exercise is more truly delightful than reading
the natural language of mind as it is written in the lives and
actions of those around us. It is a knowledge of this language that enables us to read character, to study both ourselves and our fellows, to go in, as it were, into the sanctuary of their souls, and sit in meditation there when they
know not what we are doing, to examine the actions and
states of their minds, and make ourselves acquainted with
them as they really are. It is in this language that is written the highest and grandest actions of mind, such as the
philology of the tongue and pen can never express.
We often have ardent aspirations, burning loves, over



POWER OF THE ACTOR, ORATOR, AND POET.    55
powering sorrows, uncontrollable joys, intense devotions,
lofty thoughts, to which no human language can give adequate expression, so that the best, the loftiest, the grandest
views of the human soul can never be painted on canvas,
or spoken in words. It is left for the natural language of
the organs of which I am speaking, to utter in our presence,
and portray to our eyes, those splendid flights and burning
feelings of the mental man. It is the language, and the
only language, in which the real, living poetry of the soul
is written.
Byron has told us well how we are often left to the use
of this natural language to express our thoughts and feelings. Says he" Could I embody and unbosom now
That which is most within me, could I wreak
My thoughts upon expression, and thus through
Soul, heart, mind, passion, feeling, strong or weak,
All I hear, know, feel, and yet breathe into one word,
And that word were lightning, I would speak."
But as it was, he found himself unable to utter the burning lava-tide of feeling to which his soul had risen.  Could
he have been seen, then the natural language would have
spoken the sublime poetry of his mind, and poured out in
one rich, full, flaming expression, the lightning thoughts that
were wrapping in a blaze of glory the canopy of his soul.
It is the free use of this natural language that gives the
actor and the orator their power, that is the soul of eloquence, the poetry of life, the spirit of all mutual influence
and power.




56           DESCRIPTION OF THE BRAIN.
This language it is the province of Phrenology to teach,
so far as it can be taught. Yet only its plainest and commonest forms are all that can be taught. It must be learned
by observation, by the most critical attention to the natural modes of expressing feeling and thought. As we
pass along we shall speak of the natural language of the
several organs, as far as time will permit.
It is proper that I should call your attention for a few
moments to the brain. I propose not to detain you with a
long dissertation upon the philosophy of this important center of nervous power. A general outline is all I can think
of giving. The brain is composed of a soft, yielding substance, nearly destitute of any thing like fibers or texture.
It is thoroughly supplied with blood-vessels, and uses about
one fifth of the blood of the system. It is divided up and
down into two lobes, or hemispheres; so that all the organs
are formed in pairs, as the two ears, eyes, hands, feet, etc. It
is divided horizontally into what is called the cerebrum and
cerebellum. The cerebrum is the main body of the brain,
and is above the cerebellum. The cerebellum is the base
and back part of the brain, lying close down upon the neck.
It is separated from the main brain by a thick, strong
membrane. In some animals, particularly those that leap
for their prey, it is separated by a thin partition of bone.
The cerebellum is composed of material very, if not exactly, similar to that of the cerebrum, with which it unites
at the common center, just above the top of the spinal columan. The various nerves, both of motion and sensation,
from the whole body, meet in this place. Here is the




THE PRESENCE-CHAMBER OF THE MIND.        57
common center of all the organs of the brain, and of all
the nerves of the body. To this center go directly the
optic, olfactory, auditory, and gustatory nerves. And here,
exactly at this center, are the two halves of the brain and
the nervous system, united by a strong band of nerves, o0
a large single nerve, which forms, as it were, the hymenial
band between the two otherwise distinct persons. It makes
them literally one. Were it not for this there would be
two sets of feeling, sensation, motion, ideas, emotions. If
we looked at an object, we should always see two. If we
heard a sound, it would be double. But this great matrimonial nerve unites the two halves of the nervous system,
and blends all their thoughts, feelings, emotions, and perceptions into one, so they think, and feel, and act as one person. The double ideas and perceptions that come in from
the outward world are all formed into single ones by this
nerve, placed here in the grand center of all nervous power.
It has been suggested by some one, that this is the proper
dwelling-place of mind, its " sanctum sanctorum," its perpetual presence-room, where it lives, acts, feels, and. from
which it issues its mandates, and sends out its thousand
living voices to sound around the world. Of this we cannot know, in the present state of knowledge, but the theory
is a beautiful one, and highly charged with probability.
The surface of the brain is marked with convolutions,
resembling very irregular folds, which serve for its enlargement. By this means the outward surface is much
more extended than it otherwise would be; for every time
the surface is folded in, it doubles just to the depth of the




58          CONVOLUTIONS OF THE BRAIN.
fold the extent of surface. It is more than probable that the
power of the brain depends upon the extent of its surface.
We know that galvanic power is always in proportion to
the extent of the plates employed. And if the brain is a
galvanic battery, as was suggested in the first lecture, then
the idea is not improbable, that its magnetic power depends upon the extent of its surface.
These convolutions vary in depth in different brains. In
some they are very shallow; in others they sink down
deep into the substance of the brain; so that ofttimes the
smaller of two brains possesses the greater amount of surface. Then if strength of brain depends upon extent of
surface, the smaller brain would exhibit the more mind.
We know this is often the case. And the reason for this
may perhaps be explained in this way. I am of the opinion that these convolutions are of immense importance in
the cerebral economy, that their depth determines the
depth or strength of mind, that if we could actually measure the surface of the brain we could measure the amount
of mental power.
The question then arises, Are there any outward signs,
or indications, by which the depths of these convolutions
may be determined? This is a subject yet open for investigation. But in the present state of enlightenment, it
is rendered more than probable that the temperament will
give us approximate, if not very accurate knowledge upon
this subject. The more refined, delicate, compact, and
nervous the physical constitution, the deeper the convolutions, the greater the extent of surface, and consequently




EXERCISE INCREASES SIZE AND POWER.      59
the greater the mentality.  It is probable that precocious children and youth, geniuses of rare and general
powers, prodigies in intellect, have great depth of convolution in their brains. To this point the inquiry of all Phrenologists should be directed. Brains of known and remarkable power in life should be examined critically in
death. A long and faithful comparison of known mental
power should be instituted with the brains which exhibited
it. The truth in this matter may eventually be reached,
and when it is, there is little doubt but that phrenological
science will be a mathematical rule.
The lower order of animals have no convolutions of
brain; but as we follow up the scale of animal intelligence
they appear, at first indistinctly, and become deeper and
more numerous as we rise to the dog, the horse, the elephant, and the ape family. The brains of the most intelligent of men, like Cuvier and Byron, have been found, on
dissection, to contain convolutions double the depth of those
of moderate mental capacity.
To another fact most grand in its practical bearing, I
will call your attention. It is this: the exercise of each,
or any organ, causes it to expand, and become both more
strong and active. Any portion of the brain that is rigidly and strongly put to labor will acquire an increase in size
and strength by that labor. The general law holds good
here which is applicable to the muscles, the nerves, -the
glands, or any other portion of the body. The blacksmith's arm acquires its huge dimensions and giant strength
by the repeated strokep which day after day, and year after




60        HARMONY AND BALANCE OF MIND.
year it is called to give. The farmer's hand is made large
and powerful from a similar cause. The nerve of one eye
is increased in size and strength when the other is destroyed, in consequence of its increase of labor. The auditory nerves and the nerves of touch become large and intensely active when the sight is lost, so that they are
called upon to perform the labor of another sense. This
general law applies with all its force and beauty to the
brain. And it is by the force and utility of this law that
the science can be made most eminently practical in balancing, harmonizing, and perfecting our mental natures.
If any portion of the brain is too small, it can be whipped
into the traces, and put vigorously at work till it acquires
both the strength and activity of the other portions.
If any number of organs are too weak, they can thus be
strengthened. By a critical self-examination, which every
one should daily make, we can discover our weaker organs,
and apply the only remedy. We can discover the notes
of inharmony in the mental anthem which we are every
day chanting, and key the instrument of our souls into
tune. When harmony is attained, when a balance of mind
is secured, when all the organs are of equal strength and
activity, then with us the millenium has come, the day
when the gates of joy and usefulness will be thrown wide
open; for us to enter the kingdom of righteousness and
peace.




LECTURE III.
Temperament as affecting the Quality and Power of Mind-The Physical the
Measure of the Mental-Mind gives Anold to Matter-Difference between
Man and Woman-Man stronger, Woman more intense-Refinement, a source
of Mental Power-Woman subject to Extremes-Channing, Josephine, Napoleon, Adams-J. C. Neal, Refinement and Power combined-Poets and
Thinkers contrasted-Effects of Equal Power and Activity-The real Men of
Action-Balance, the Perfection of Humanity-True Philosophy of MarriageTemperaments Illustrated-Bilious and Lymphatic Temperaments-Dullness
of the Lymphatic-Fire of the Sanguine-Mentality of the Nervous-Every
Man has a mixed Temperament-New Theory of Temperaments-The Body
the Casket and Mirror of the Spirit.
IN the last lecture we spoke of size of brain as affecting
absolute power of mind. We now come to the other
conditions then referred to, which affect absolute power.
These conditions are called " temperaments."
The most casual observer of humanity has not failed to
discover that men differ vastly in sensibility, refinement,
exquisiteness of feeling, intensity of mental action, quickness of thought, vividness of perception, and in delicacy of
sentiment and emotion. Some persons are coaise, and
rough, and uncouth, in all their mental characteristics.
Their thoughts are rough-hewn, ragged, jagged, uncomely,
resembling boulders of granite, fragments of rock, and are
always expressed in language as coarse and unpolished as
themselves.  Their affections are of the same nature6




62   THE PHYSICAL THE MEASURE OF THE MENTAL.
rocky, harsh, outlandish, and their expression of them
equally so. Their moral sense bears the same marks of
rude, ill-defined, and coarse ideas of duty, devotion, and
holiness. Every thing they think and feel; every thing
they do, and say, and love, bears the mark of this peculiar
roughness. They always make us think of old chaos; of
the earth before it had tumbled into form; of a continent
of mountains; of an ocean of billows; of a city of loghouses; of a new settlement, when dry trees, and green
stumps, and piles of logs cover half the land; of a rudimental, or barbarous state of society, where every thing is blunt,
and coarse, and rough-hewn. Others there are whose
thoughts and feelings are elevated, pure, refined as a note
of exquisite music, delicate as the strings of an aeolian harp,
intense and fine to the last degree.  Their affections have
the same marks of an exquisite refinement, and a strong and
lofty intensity. Their ideas of beauty, their emotions of
sympathy, their sense of duty, their perceptions of harmony,
their joys and sufferings, are all characterized by intensity,
delicacy, and refined sensibility. They remind us of wisdom's embodiment; of love's ideal; of a perfected soul;
of society harmonized; of the Christian kingdom established; of the resurrection state.
Between these two extremes there is every possible
shade of character.
Now, is there any thing in the physical man,. that will
give us a correct idea of the mental character in respect to
its intensity and refinement, or'that will measure the
degree of pure mentality.  In the two extreme cases which




MIND GIVES MOLD TO MATTER.            63
I have given, there is a vast difference not only in the kind,
but in the degree of purely mental power. The one is as
much superior in degree as it is in kind to the other. Is
this difference written in, or on the outward man, so that
we can read it 2 Phrenology says it is. Andif the doctrine
upon which phrenological science rests be true, then its
teachers have good ground for their assertion.
That doctrine is, that mind or spirit rules and molds matter. If so, then the constitution of the body will tell the constitution of the mind. The refinement and delicacy of the
body will be the index of the refinement and delicacy of the
mind; for the simple reason that the body is what it is, by
virtue of the mind which molded, and dwells in it. The
body is coarse because the mind which made it so is coarse,
and has always used it for rude, coarse purposes. Or, the
body is refined because the mind which made it so is refined, and has always used it for refined and delicate purposes. The body being subject to the mind, it must possess its peculiar character as the body, as a gift from the
mind, as an inheritance bearing the peculiar mark of its
original proprietor. Take the coarsest, roughest man in
your knowledge, and the most refined and exquisitely
wrought woman in your circle of acquaintance, and compare the two with respect to physical delicacy and refine.
ment. Look at their hair. One is coarse and bristly; the
other is soft and fine as threads of gossamer.  One is black
as the hues of night, the other is golden as the radiant sunset. Observe their skin. The fibers, or texture of one is
as coarse: and harsh as a web of crash; those of the other




64     DIFFERENCE BETWEEN MAN AND WOMAN.
as fine, smooth, and almost invisible as the threading of -a
piece of the glossiest silk. Witness their hands, feet,
limbs. Compare them not in size simply, but in the delicacy of their make, their form, their elegance, their fineness. How marked, how great the contrast! In every
respect it is as visible and distinct as the variety of forms in
the outward world. Now the difference in the outward
persons, with respect to refinement and delicacy of constitution, is no greater, but just as great as the difference in
their minds in this respect. The refined constitution will
exhibit not only a more refined kind of mentality, but a
greater amount, a greater intensity, a greater force of mind
in proportion to the size of the brain. There is no doubt
that the convolutions of such a brain are far deeper, and
perhaps more of them, and the intensity of its actions far
greater and more powerful.
Again, observe the difference between man and womanbetween women in general and men in general. Woman
is far more delicately wrought and exquisitely formed than
man; and she exhibits a degree of mental power in proportion to the size of her brain, as much greater than man,
as she is more refined than he. Hence it becomes necessary that man should be larger than woman that he should
have the same amount of power. There is no doubt that
power of mind is about equally balanced between man
and woman. What he lacks in delicacy and refinement
of brain, he makes up in size. And what she lacks in size
of brain, she makes up in intensity of temperament; so
the difference between them is not in power but in kind




MAN STRONGER, WOMAN MORE INTENSE.        65
of mentality. Her system being more compact and refined than his, she is capable of more intensity of action,
and possesses greater powers of endurance, in proportion
to her strength. Hence he needed greater strength in order that he might be capable of doing and enduring as much
as woman. The more compact, refined, and well-formed
a human system is, the more it can do and endure, the
longer it will live, the more it will accomplish, and the
more healthy will be the products of its mental activities.
This explains the reason why frail, delicate woman will
often perform such wonderful labors, live under such enormous burdens, and endure such intensity and length of
mental and physical sufferings. And this, too, shows the
effect of physical refinement and perfection in affecting
mental power. The physical difference between man and
woman illustrates, too, this same principle. If man is
larger, woman is finer. If man is stronger, woman is more
intense. So that the great doctrine of the power and influence of temperament may be learned by a contrast of
man with woman, physically and mentally.
The question has long been agitated, respecting the mental difference between man and woman. It has been contended that she is the weaker in intellect, because she is
smaller and weaker in physical strength. But this argument will not be admitted by Phrenology. For that shows
that real power depends not altogether upon size, but upon
other conditions. If these other conditions which confer
mental power are found in woman, then the argument
against her is not good. The whole female conformation




66     REFINEMENT, A SOURCE OF MENTAL POWER.
shows that these conditions are amply made up in her constitution; so that her mental power stands side by side
with man's. But here a question may arise, is the power
conferred by refinement of constitution, which is woman's
great source of power, the same in kind with that conferred
by size, which is man's peculiar source of power. Is there
any difference between the two? It is my opinion that
there is.  The power conferred by refinement of constitution is altogether a higher order of power. It is nearer
purely spiritual power. It is by this that the highest order of intellects are formed. It is this that makes poets,
artists, geniuses. It is this' power that lights the flames of
the purest and most intense intellectuality. It is this that
gives that kind of intuitive intellect which sees with a spiritual eye, which comprehends without apparent reasoning,
which darts through a whole subject with lightning rapidity, and which, seer-like, beholds the shadows of coming
events cast before. It is minds formed by this power that
have delighted and charmed the world. They have written its deepest, loftiest poetry; they have made its sweetest, intensest music; they have poured forth its most refined and touching eloquence; they have painted its liveliest colors and chiseled its most perfect forms; they have
breathed its holiest prayers; they have cherished its loftiest virtues; they have lived the most intense and glorious
lives. Such minds dwell close upon the borders of spirituality. The life they live is half divine. They are human
angels. A glory from above encompasses them. Their
thoughts are electric spirit.flashes. Their loves are flow



WOMAN SUBJECT TO EXTREMES.           67
ers of ethereal passion. Their devotions are reverent po.
ems of praise and love of the Divine Spirit. Their emotions are music-strains of the most refined joy and grief.
Of this kind of power woman shares more largely than
man. Hence, hers is a more intense and glorious life than
his. Hers is a more refined and elevated character. She
is better and wickeder than man. She is nobler and meaner than he. She is higher and lower; purer and baser;
sweeter and bitterer; gentler and fiercer; lovelier and more
hateful than he. That very power which will make her
almost an angel when properly used, will -make her almost a devil when abused. But that power she more frequently uses for good than evil. Enlightened woman
turns it almost wholly to the heavenly side of her character; and hence is elevated close upon the precincts of angelic life. The degree of this power in-woman over man
is shown in the superior elegance, refinement, symmetry,
and beauty of her physical system. Then the sum is this.
Man has more of one kind of power; woman has more of
another. Both kinds are equally useful and necessary in
the life which we now live. He who has too much of
one kind of power, is too much of an animal to elevate
either his own or his fellow's character. He who has too
much of the other, is too much of an angel to understand
and know how to relieve the most pressing wants of the
mass of humanity. These two kinds of powers are, strictly
and philosophically speaking, the masculine and feminine
powers of mentality. Man has more of the masculine;
woman has more of the feminine. That character is most




68     CHANNING, JOSEPHINE, NAPOLEON, ADAMS.
perfect in which these two powers are equally balanced,
whether it be in man or woman. It may not be improper
to -mention some notable characters in which these powers
seem to be well united. Dr. Channing presents himself to
my mind as having had the most perfect balance of any
man of general eminence in my knowledge. I conceive
that the two powers of which I have been speaking, were
very nearly equally balanced in his character. Hence he
exhibited not more of the man than the woman, in the
character of his mind, and the nature of his feelings. IHe
was powerful and tender, lofty and pathetic, severe and
sweet, grand and intense. He was at once the noblest
and purest, the sublimest and loveliest, the greatest and
best, of American men. His name and his character are a
living glory to the world. Ages hence, he will stand in
the firmament of enduring excellence, an object of wonder
and beauty for the admiration of the great and good.
The Empress Josephine, the first wife of Napoleon, is the
best example among women to which my mind now reverts. She was by nature a great and good woman, a
paragon of spiritual excellence and beauty. She possessed
about an equal share of each kind of power, and hence lived
both a powerful and intense life. Napoleon possessed
more of the power given by size, more of the masculine,
though the balance was not greatly in favor of this. He
had a strong development of both kinds, hence he was one
of the most intense as well as most powerful of men.
John Q. Adams had a little more of the masculine, or the
power given by size, though in him the balance was but




J. C. NEAL. REFINEMENT AND POWER COMBINED.  69
little disturbed. Joseph C. Neal, the author of the " Char.
coal Sketches," had as perfect a balance of power as we
NO. 5-JOSEPH C. NEAL.-MENTAL TExpPERAMENT.
often find. In the characteristics of his spirit he was about
as much of a woman as man. He had the intensity of
woman and the power of man united. Perhaps there
never was a man who, simply by the power of the pen, at



70        POETS AND THINKERS CONTRASTED.
tained such a wide-spread popularity, both among nmen
and women, in so short a: time, as did he.:'
The poets Cowper and Whittier are of this equal combination. Mrs. HIemans and Mrs. Mayo had a little more
of the feminine than the masculine kind of power. Webster, Corwin, Benton, Cass, have a strong predominance of
the kind of power given by size. If you will examine the
physical structure of persons in whom these two kinds of
power are equally balanced, you will find that they are refined, compact, firm, and capable of great endurance.
They can endure more intense labor, both physical and
mental, more suffering, more excitement, more exertion
of body and mind, than any others. They are both strong
and active, quick and powerful, in body and mind. They
are wiery, tough, hardy, and supple. They are not so powerful in physical strength as some others, but what they
lack in strength they more than make up in activity and
power of endurance. They seem to work easily, with little
fatigue, or effort, both bodily and mentally. They go like
a perfect machine, without fatigue or friction, jar or discord. Hence there is no waste of strength, of energy,
or time. They make the most of every thing, live the
easiest and fullest lives, perfect most their natures, accomplish most in the time allotted them for this sphere of existence, and generally live to the greatest age. They are
generally moderate in size, passing to neither extreme of
high or low, of large or small; of moderately fair complexions, neither very florid nor very pale, very light nor
very dark; of limbs, muscles, and form, full, well rounded,




EFFECTS OF EQUAL POWER AND ACTIVITY.    71
yet not extremely so; full chests, erect in stature; of heads
proportioned to the size of their bodies, and general" symmetry of person. They are generally healthy, and equally
capable of mental or physical labor. They can resist extremes of heat and cold, live in any climate, perform any
kind of labor, live under any bearable circumstances, make
every thing tell in their favor that can possibly be wrenched
into their service, can dig success out of rocks, misfortunes,
opposition, trouble, and make almost every thing count in
their favor. They are generally up with the times, ready
for bargains, opportunities, chances, openings, or whatever
will be available. They can suffer and work on, rejoice,
and forget not the object of their pursuits, be excited and
not thrown off their balance, be frightened or shocked and
not lose their presence of mind, be greatly tempted and
still resist, be opposed and not overcome, beaten and not
conquered, coaxed and not seduced. In a word, the balance-wheel of their minds and bodies seems never to vary
very much from its regular and proper motions. Such
persons are the most reliable, safe, useful, sure, of any that
can be found. And these general qualities, running as they
do through all the various departments of human thought,
feeling, and action, are given chiefly by the temperament,
by a proper or equal union of the two kinds of power confhrred by size and texture, or the two which I denominate
the masculine and feminine powers of humanity. I give
them these names because one is generally found predominant in man and the other in woman. And it is the predominance of each that gives to both man and woman the




72            THE REAL MEN OF ACTION.
peculiar characteristics for which they are each remarkable.
Man is superior in the power given by size; hence he is
man, or possesses the nature that we ascribe to the masculine. He is larger and stronger in a certain kind of
strength. Woman possesses more of the power given
by texture; hence she is woman, or possesses the nature
that we ascribe, or have found to belong to the feminine.
But it must be remembered, that every man and every
woman, possesses both these powers to a greater or less
extent. We are to study the masculine nature, or the
evidences by which its presence is tested in every individual, whether male or female; to study the feminine nature, or the signs of its presence, and then determine the relations they bear to each other, before we
can determine the peculiar nature of any person's mind.
It is the perfect balance of these two that constitutes the
perfection of temperament; and it is the perfect balance
of all the mental faculties, or cerebral organs, united with
a balance of temperament, that constitutes the perfection
of humanity.
It may be objected by some, that these views are too
theoretical to be of practical value. But instead of being
purely theoretical, they are founded upon the peculiarities
which are known to exist and be visible in the two phases
of humanity, as exhibited in man and woman. They are
founded upon the universally admitted physical and mental natures of man and woman; recognize and account for
the acknowledged difference between the two sexes; explain many of the peculiar likes and dislikes, or attractions




BALANCE, THE PERFECTION OF HUMANITY.       73
and repulsions, which are everywhere exhibited so strongly, as long since to have passed into common sayings.
There is a natural tendency in all things to an equilibrium.
This law holds as good in mental as physical philosophy.
Toward this equal balance, of which I have been speaking, all minds are tending.  The attraction which operates
most strongly upon them is always toward perfection, or
from a direction opposite to their imperfections. This is
strikingly exhibited in the likes and dislikes of men and
women for each other. A very tall man likes a short woman, a very tall woman prefers anl opposite kind of a man.
A very corpulent man or woman admires for a companion
anl opposite physical conformation. The same general law
is true in all cases of extreme temperament. There is always an attraction from an opposite direction from the
direction in which perfection is to be found. Perfection
lies in a balance of the two powers which give a perfectly
molded form.  It seems that mind has an instinctive
idea of this fact, and hence is always attracted toward this
center. Now, it is very easy, or, to say the least, not an
insurmountable task, to determine, from what we can learn
of the peculiarities of the two sexes, what are the masculine and what the feminine peculiarities, and what constitutes a union of the two. If we can readily learn these,
then the theory is perfectly practicable-we can apply it
in every instance; and it will be found upon a little careful examination, that in no other way can temperament be
examined so successfully, and applied to actual observation so accurately.  We can learn so readily what is mas7




74         TRUE PHILOSOPHY OF MARRIAGE.
culine and what is feminine, and what is the medium between the two, that we can judge with great accuracy the
peculiar mental characteristics that are conferred by any
human temperament.
If I have said enough to give you my idea of the
wo kinds of power, and the way in which they affect temperament, I will call your attention to the divisions of temperament made by the most eminent phrenologists. They
arefour; and are named from the four great systems in
No. 6 —BILIOUs.       No. 7-LYMPHATIC.
the corporeal economy; viz., the osseous, or bony; the circulatory, or sanguineous; the digestive, or nutritious; and
the nervous systems. In all human forms these four systems are combined, sometimes in equal or perfect proportions, and sometimes in very unequal or imperfect proportions, They each perform a particular office, and exert a




TEMPERAMENTS ILLUSTRATED.            75
peculiar influence.  The first is called the " bilious temperament," and is named from the osseous system. This is
the skeleton, or fiame-work of the body.  Much of the
strength and durability of the body depends upon the excellence of this system. It is this which sustains the
weight of the body and bears its numerous burdens. When
this temperament is properly developed, it gives a full,
fair-sized, well-formed, and well-proportioned frame. The
No. 8-SANGUINE.             No. 9-NERvoUS,
bones are neither too large nor small, nor the joints too
clumsy, nor the frame too heavy, nor light. When it is
strongly developed, so as to give its peculiar marks, it
gives a dark, heavy, lowering aspect to the countenance,
by its large, arched eyebrows; large nose; high and prominent cheek-bones; coarse, black hair; large, black eyes;




76      BILIOUS AND LYMPHATIC TEMPERAMENTS.
rough, bony forehead; and heavy chin. The bones are
large and angular; the joints large and rough; the whole
frame-work strong and coarse. The complexion is dark,
and the skin exhibits a somewhat coarse organization. It
gives slow, heavy, awkward motions to the body, and
confers strength and powers of endurance. It is slow to
move, slow to work, and slow to get tired. It is always
best on a long race, and in the afternoon. It is the all-day
temperament.  It is powerful but slow. It gives to the
mental actions the same peculiarities that it does to the
bodily-coarseness, awkwardness, slowness, and power.
It is often found in some of the greatest and most powerful of men, united with good sanguine and nervous temperaments. Daniel Webster and Thomas Corwin are perhaps its two best living examples. Men of this temperament are seldom found in the higher ranks of literature,
art, or science. They are formed for power, but not for
those nice, fine, keen perceptions which are necessary for
the highest walks of life. If they are men of power, they
are generally found in the field of political or military
strife. Men of this temperament can bear burdens, losses,
misfortunes, opposition, well; because they do not feel so
acutely and sensitively as those of a different organization.
Still when any thing does affect them, it affects them
strongly, and they have not that elasticity of spirit which
others often have, to throw off a load of oppression or despondency. They fail in buoyancy and elasticity of mind.
They are permanent, firm, and enduring in power and
feeling.




DULLNESS OF THE LYMPHATIC.             77
The second is the 4 "lymphatic temperament," named from
the digestive or nutritious system. Every one knows that
digesting is the enemy of thinking and feeling, that the
mental processes are in a great measure paralyzed by the
digestive processes.  Hence the lymphatic temperament
cannot be considered a mental temperament; it is rather
a physical one; and when it predominates we can seldom
look for great mentality.  Its outward signs are fullness
and rotundity of form and limbs, wide, thick, leaden, inexpressive features; thick lips; round, blunt chinl; light
complexion, thin, soft, straight, rayless hair; light gray
eyes; soft, muscles; coarse, soft skin; with a relaxed,
unstrung, loose appearance to the whole system. It is the
office of this temperament to supply the waste occasioned
by the mental. Hence, instead of working, it proposes
resting; instead of thinking, it prefers sleeping; instead of
excitement, it loves calmness. Instead of any thing severe, intense, or active, it chooses a lazy, lubberly laugh.
It is the slip-shod-and-go-easy temperament, the eating and
sleeping temperament, the feeding and fattening temperament.  It is dangerous to predict intensity, activity,
mentality, spirituality, when we find this temperament
strongly  preponderant.  It makes good-natured, easy,,
quiet, harmless people. Yet there are sometimes strong
minds connected with this temperament, but they never
hurt themselves with work. They go to bed early,
sleep soundly, and rise reluctantly to a late breakfast,
which to such good feeders is the strongest temptation to
seduce them from their slumbers. Their mental percep



78              FIRE OF THE SANGUINE.
tions are generally dull and cloudy, and their actions all
sluggish.
The third temperament is the "sanguine," named from
the blood. And as the blood is the furnace of the body,
and carries the fire and flame by which the whole is
warmed, it is but natural to suppose that this is the warming temperament.  We read about "hot bloods."  They
are the people in whom this temperament predominates.
It is the burning, flaming, flashing temperament.  Hence
it hangs out its signs of fire in its red, blazing hair and
countenance, its florid or sandy skin. It has blue eyes;
round, full features; pliable, yielding muscles; full, ample
chest; generally, a thick, stout build; sometimes chestnut
hair. It gives activity, quickness, suppleness, to all the
motions of body and mind; great elasticity and buoyancy
of spirit; readiness, and even fondness for change; suddenness and intensity to the feelings; impulsiveness and hastiness of character; great warmth of both anger and love.
It works fast and tires soon; runs its short race and gives
over.  It is fond of change; light, easy, active labor; fond
of avocations that require but little hard labor, and much
of out-of-door jollity. It loves excitement, noise, bluster,
fun, frolic, high times, great days, mass meetings, camp
meetings, big crowds, whether for religious, political, or
social purposes.  It is always predominant in those active,.
stirring, noisy characters that are found in every community. It loves with a wild intensity, but gets over it soon,
when deprived of the stimulus afforded by the presence
of its object. It feels grief and sorrow most bitterly, but




MENTALITY OF THE NERVOUS.             79
soon becomes calm and forgets it all. It confers the most
perfect elasticity to the mind, and the sprightliest buoyancy to the spirits. It makes warm friends and fiery enemies, and they may be both friends and enemies in the
same day, and be perfectly sincere. It has a ready tongue;
is quick and sharp of speech; is full of eloquent flights and
passionate appeals; is ardent, pathetic, and tender, to the
last degree: can cry and laugh, swear and pray, in as short
a time as it would take some people to think once.
The fourth temperament is the "nervous," and is just
what its name indicates. It is given by the nervous
system, and is emphatically the mental temperament. It
is this, and this alone, that gives mind.  The others affect
the manifestations of mind only as they modify the actions of this.  As the nervous system  is connected
with, and related to the other systems of the body in
the most intimate manner, it must be affected more
or less by them.  But it should be remembered that
they affect mind only as they modify the actions of this
temperament. The nervous system is the mental medium.  When this system is strongly predominant it gives
the countenance a strong expression of intellectuality, a
deep, clear, serene thoughtfulness, a brilliant dawning of
mentality. It generally is shown in light, fragile, active
forms; narrow, flat chests; tall stature; large head in proportion to the body, the upper part of the head being the
larger; light complexions; thin, fine, glossy hair, usually
quite light in color; blue, or hazel eyes; thin lips; sharp
nose; narow chin, or a sharpening of the lower part of




80      EVERY MAN HAS A MIXED TEMPERAMENT.
the face; a clear, transparent skin; small neck; small,
yielding, flexible muscles; often a stooping posture; and a
general lightness and gracefulness of motion..It gives
clearness, precision, and activity, to all the mental perceptions; seeks mental pursuits, rather than physical; thinks,
loves, aspires, with great ardency and devotion. Its joys,
pleasures, griefs, sorrows, all its feelings are indescribably
intense. It enters heart and soul into all it does; is permanent in its mental states, always the same ardent, devoted,
intense intellectuality.  It is the poetic temperament, and
fills the mind with the flames of poetic fire. It sees and
feels every thing under a poetic aspect and character. Its
feelings are all ardent passions, and they burn within it like
deep, subterraneous fires; yet they are generally of an
elevated character. It is the temperament which makes
angels on earth; which gives us an idea of angelic feelings,
aspirations, and affections.  The states of mentality to
which it will elevate its possessor are altogether indescribable.  It is the temperament which makes geniuses, precocious children, people of purely intellectual habits and
tastes. In one word, it is the mental temperament.
It may be observed that these temperaments are always
all found in every individual.  No one can exist without
them. Thev are the outward manifestations of the strength
of the internal systems.  Their combinations are as varied
in different persons as their forms and features. It is not
often that two can be found just alike. The character is
greatly affected by the combination; so that the utmost
care should be taken in obtaining a correct understanding




NEW THEORY OF TEMPERAMENTS.          81
of the temperaments.  These temperaments have been
called by some phrenologists the " Motive," " Vital," and
" Mental," temperaments; the " motive" corresponding to
the bilious, giving strength and energy of character-strong
motive power; the " vital" corresponding to the sanguine
and lympphatic, giving active life, energies, and the warmth
and glow of a superabundance of the life principle; the
"' mental" corresponding to the nervous, giving pure mentality. This classification is much preferable to the other
for practical purposes; yet I regard the other as much more
purely scientific, and more readily comprehended by the
tyro in the science.
Yet I regard the view which I gave at first, of the two
kinds of power, one given by size and the other by refinement, or the masculine and feminine principles of humanity, as more practical than either of the others, and thoroughly scientific. It will lead us to new modes of investigation, open to us new views of our common nature, and
explain many of the daily phenomena of mental character,
which otherwise are but darkly understood.  Still we
should familiarize ourselves with all these views, for they
are but different phases of the same general principles on
which phrenological science in a great measure depends.
Nothing can be more delightful than the study of temperaments; for the student very soon accustoms himself to
associate with any given temperament, the peculiar mental states which it confers or predisposes to; and thus he
comes into almost immediate contact with mifid. IHe
reads mental language, mental characteristicS mental




82  THE BODY THE CASKET AND MIRROR OF THE SPIRIT.
modes and forms of speech. He associates himself and all
outward forms with mind; he looks upon the body and all
its states and changes as mental effects; the results of men.
tal states and changes; comes to regard the beings by
which he is surrounded as spiritual, not as physical beings;
sees, feels, converses, and associates with them as spiritual
persons; loves, cherishes, and blesses them as such. He
forms all his alliances, friendships, relations with mind;
lives and dwells perpetually with mind, so that all his
conceptions of men are elevated, spiritualized.  Every
thing he sees in the physical man, speaks of the spir.
itual man. Hence physical perfection, physical symmetry, beauty, gracefulness, carries his mind into the
spirit out of which it grows; and he stands, as it were, in
mute and rapt admiration of the spiritual being he beholds.




LECTURE IV.
Appreciation of the Works of the Creator-Beauty of the Science of Phrenology-The different Mental Groups-Position and Power of Organs-Offices
of different Faculties-The Perfective and Moral Group-Man's Nature a
Proof of God's Existence-The Domestic Faculties-The Selfish FacultiesInfluence of one Faculty on another-Balance of Groups the Perfection of
Character-Affectionate Group-The Desire of every Faculty a Love-Amativeness: its Office-Man alone, Imperfect-Purifying Effects of Amativeness
-Curses of abused Amativeness-Proofs of degraded Amativeness.-Its
Effects on Married and Single-Location of the Organ.
THE attention of the class is invited in this lecture to a
careful consideration of some of the beautiful features of the
grand  and glorious science we are investigating.   This
science is like nature's scenery among the Alps, beautiful
and grand at every view.  As we pass along, the mind
that appreciates God's perfect, sublimely perfect works,
cannot but be filled with wonder and admiration.  Yet
notwithstanding all its intrinsic excellence and grandeur,
the science itself teaches us that we cannot expect that all
will or can at present appreciate it.
The subject of the last lecture taught us that some persons are organized for no higher aims than to supply and
gratify the demands of the animal desires, to be satisfied
with the pursuit of the coarse and the low, the vile and the




84     BEAUTY OF THE SCIENCE OF PHRENOLOGY.
vulgar. Hence when they are called to admire the transcendent beauties of this science of all sciences, we can only
expect that they will look on with a cold apathy, or turn
away to talk of some vulgar sport, or to concoct some scene
of animal lewdness or merriment.
Place some people amid the wild grandeur of the Alps,
show them mountain peak rising above peak, as far as eye
can stretch on every side, crowned in the flashing coronals
of everlasting ice and snow, glittering in the cold sunlight
like the heads of so many monarchs far up in the clear sky,
while down their sides hang the solemn waste of impending glaziers a thousand fathoms above the vales, and summer is smiling below in rosy beauty at their feet, and they
will look on with stupid unconcern, or turn away to gossip, or gormandize, as their vulgar tastes shall lead them.
Some minds there are, however, to whom these Alpine
views are a feast of glory, an intoxication of joy. Still nobler and higher are the minds required to perceive the excellence, and be electrified with the beauty of the mental
scenery which our science reveals. I trust that I address
myself to some such minds. It is the joy of my life, the
glory of my being to instruct and commune with them.
To me they are earth-angels, prized, admired, and loved as
such; and I behold a glory around them infinitely more
splendid and dazzling than that which flashes in cold grandeur around the heads of the Alpine mountains. To me,
they are living, progressive, spiritual immortalities, flashing from their brows the light of their divine Author and
Guardian, in whose image they were created. The inter,




THE DIFFERENT MENTAL GROUPS.              85
est and affection which I feel in and for such souls approaches well-nigh to an extravagant idolatry. And those
feelings are greatly heightened. and strengthened by the illuminating and beauty-revealing power of this our truthful, God-written science. There is a divinity in this science, for God is its author and its primary teacher.
MENTAL GROUPS.
Moralu 6entin-elat&
If~  \v~ Sen;;.fcl;ectu^l  %i
Sdntimeutsitil'
No. 10-GRours OF ORGANS.      No. 11-GROUPS EQUAL.
In the examination of the mental organism, the first peculiar feature that strikes our attention, is the association
of organs. They seem to be grouped in families; or each
one seems to be situated between the neighbors that are
nearest its kindred in their desires.  It looks to me a little
as though Fourier's principle of Association was pretty
strictly observed in the arrangement of the particular organs, and in the arrangement of the families or groups. It
is quite certain that Fourier's primary principle, and that
on which the organs are arranged, are one and the same.
8




86         POSITION AND POWER OF ORGANS.
Whether Fourier got it from the natural constitution of
man, is a question we will not attempt to decide.
Here, too, in the arrangement of the organs, we find one
of the primary principles of Swedenborg, which is, that
men associate and love on the principle of congeniality
And here, too, in the great social structure of the mental family, we find the primary principle of human perfectibility, which is, that the perfection of the great
family is made up of the perfection of all its members,
or mathematically, that the whole is made up of all its
parts.
Let us examine the mental grouping a little.  Here, in
the frontal region of the head, as if to stamp on man's very
visage his intelligence, is the intellectual family, the ruler,
father, or president of which is Causality, or reason.  In
the center of this intellectual family dwells Causality.
Around it are gathered its dependents, or the members of
its family. Nearest to it, and just below, is Eventuality,
the office of which is to keep the treasure-house of the
mind, or the treasures which Causality or reason wishes to
use. Reason could not work, would be useless, an imprisoned power, were it not for this treasure-house, fiom
which to draw the means it must use in obtaining its results, its premises for every argument and conclusion.
Then, again, the treasure-house of Eventuality would be
useless were it not for the laborers which are necessary to
fill its store-rooms.  Its next-door neighbor below is Individuality, that industrious gatherer of all items, that universal observer, who goes about with spy-glass and micro



OFFICES OF DIFFERENT FACULTIES.       87
scope, peeping into every thing, to see what it is, who
looks at all particulars, and hands an exact report of all
he sees up to Eventuality, who makes a faithful record of
the same, that Causality may use it when it shall be
needed.  Then here are Time, Locality, Size,  form,
Weight, Color, and Order, living just around Eventuality,
who make daily and hourly, yea, momentarily reports of
the several particulars that belong to each to give of every
thing that passes under their notice.
Then on the inside of Causality stands Comparison,
whose office it is to draw analogies between the treasures
of Eventuality and the conclusions of Causality, to make
them clear, make them seen by the whole perceptive group.
The perceptive organs primarily know nothing only what
they see. It is the business of Comparison to take the
purely abstract deductions, or spiritual truths deduced by
Causality, and compare them with something the perceptives have seen, so that they can comprehend it. On the
outside of Causality stands Mirthfulness, or Wit, whose office is the very opposite of Comparison's, viz.: to show
differences. It takes the deductions of Causality, and
shows the perceptives wherein they differ from something
they have seen; and in showing these differences it often
makes most ludicrous pictures, throwing the whole family
into convulsions of laughter, from which circumstance it
has been named Mirthfulness, or Wit. Thus, in the frontal region, to guide and direct the whole estate of the mind,
is the intellectual family or group. Around this family is
situated the semi-intellectual family, the constructive and




88       THIE PERFECTIVE AND MORAL GROUP.
imagining powers, used frequently by the intellect for its
most grand and lofty purposes.  Words can never express
the beauty and harmony of this intellectual arrangement.
Order, precision, utility, and perfection mark the whole of
it. It is a beautiful and wonderful evidence of the incomprehensible skill and wisdom of the great intellectual Architect. I-How is it possible that such an arrangement could
have come by chance, or without any previous design originating in pelrfect wisdom? At every action of our intellectual powers we involuntarily make an unanswerable argument for the existence and perpetual rule of a God of
infinite skill and wisdom.
On the top of the head, as though to be the crown, king,
and glory of man, and joining estates with the intellectual
group, is the moral association, that galaxy of celestial inhabitants, that family of angels in the city of the human
soul.
The center and ruler of this group is Veneration, the
reverent worshiper of God, the high priest of the church
mental. Around him are gathered his family of celestials,
robed in their garments of white. Immediately in firont is
Benevolence, the good Samaritan who blesses with a prodigal hand all the children of need, and reports to Veneration that God's children are made happy, that Veneration
may praise God for this grand result. Benevolence, too, lies
close to the intellectual association, and can get any advice
needed on its errand oflhharity in a moment. On each
side, and between Veneration and Benevolence, is located
Spirituality, the great seer and prophet of the soul, which




MAN S NATURE A PROOF OF GOD'S EXISTENCE.   89
points out man's spiritual relations, and opens the vista of
future and immortal being. Back of Spirituality, and on,
either side of Veneration, is Hope, "'the anchor of the
soul," the great inspirer and stimulator to the attainment
of good. This gives to Veneration a thousand peans
of thankfulness to offer to the great Father. Back of
Hope is situated the ever faithful lover of right, and preacher of duty and holiness, named Conscientiousness. It
breathes through Veneration its perpetual prayer for the
triumph of principle.
Back of Veneration and above Conscientiousness, stands
Firmness, holding continually the helm of the human will,
and preaching stability to the entire family which lives
and labors below.
The moral beauty and magnificence of this heavenly
group is past all description. Each member is a legate
of God, preaching the virtues and duties that belong to
man as a moral and accountable being, an heir of immortal destiny, a member of the universal family, a kindred
of angels, a being of magnificent powers of will and wisdom. While this family of celestials dwell in the mental
world, it is in vain to say there is no God, no religion, no
heaven, no spiritual world; for its members are spiritual
witnesses of these great truths.
Back of this group is found the family of selfish sentiments, which are ever consulting the dignity, importance,
and nobility of this wonderful child of God I; its office is
to make due provision for the attainment of whatever
will promote its true excellence and glory.  First is Self



90             THE DOMESTIC FACULTIES.
Esteem, the preacher of human dignity; the second is Approbativeness, the lover of gloTy, or the applause of men;
the inspirer of ambition. It lies on each side of Self-Esteem, which is located back of Firmness.  Below these,
and in the back, or occipital region, is located the family
of lovers. They live for naught but love. The atmosphere they breathe is love; the food they eat is love; love
is the light that cheers them and the fire that warms them
into activity and pathos.
The center of this family of affectionate principles is
Philoprogenitiveness, the love of oflspring, of helpless infancy.
Below it dwells sexual love, the primary object and end
of which is the production of offspring, the reproduction
of the image of the Eternal One, the multiplication of intelligent beings.
On either side of Philoprogenitiveness dwells hymeneal
love, an ardent, faithful friend of its one single object of
devotion; proclaiming ever to the world, the beauty, utility, necessity, and joy of the matrimonial alliance and
life.
Above this lives that ardent, clinging, vine-like being,
Adhesiveness, the eloquent expounder of fraternal love, and
faithful devotee of friends. Above Philoprogenitiveness
stands the old homestead, the beautiful, the sweet, gray
old homestead; rich with a thousand golden associations,
thronging with memories of olden love and life, written
all over with the stories of the past, and sounding with
the sweet music of all the home voices, harmonious




THE SELFISH FACULTIES.              91
as the strain of angels, and ravishing as the full note of
love.
At the base of the brain lies the group of the animal
propensities, giving life, vivacity, courage, energy, point to
whatever is necessary to man as a physical being, having personal rights and landmarks. The position which
this group occupies being the lowest, indicates that its
members are to be subjects, servants, not masters.  Their
office is menial service. They are excellent servants but
ruinous masters.  The position of the moral group being
the highest, seated upon the throne, shows that it was made
to rule, that its office is to rule over the whole or universal
family. It is chosen of God to be president of the mental
republic.  Its laws, principles, teachings, spirit, must be
obeyed by every member of the grand union, or lawless
anarchy and consequent unhappiness will prevail.
The position of the intellectual group shows most clearly
that its office is to lead, to point out the way, to pioneer,
to remove impediments, to open a grand highway, to pave
it with truth and over-arch it with light, in which the grand
army of the soul shall march up to the heavenly gates,
prepared to enter into the fields of universal harmony,
where every tree and shrub is loaded with the golden fruit
of perfection. While the position of the family of lovers,
being back, clearly indicates that they shall avoid the public gaze, and enjoy in sweet retirement that faithful fiiendship, those fond embraces and dulcet pleasures, which they
alone know how to give, receive, and appreciate.
In the examination of the head, the first thing to be ob.




-92    INFLUENCE OF ONE FACULTY ON ANOTHIER.
served is, the relative strength of these several groups. To
understand the strength we must observe the length of the
organs, or the distance from the center of the brain, which
is very nearly between the external opening of the ears.
We must then observe the comparative size of each group,
or the amount of surface which each group presents toward the skull.  From  these, the grand characteristics of
the mind may generally be determined with great accuracy.  These can generally be determined with approximate
correctness by looking at the head.  If the base of the head
is wide and deep, the animal group is strong. If the fiont
of the-head is wide and long, the intellectual group is correspondingly energetic. If the top of the head is wide and
high, the moral group is powerful. If the back head is
large and full, the affections are full of ardor and strength.
These several groups are but associated communities in
the mental republic.  When all aie united, they constitute
a mental unity.  Hence, they exert reciprocal influences
over each other. Hence, if the affectionate region is strong,
with moderate intellect, the intellect will be mad3 the servant of the affections.  Its highest fetes will be performed,
its noblest efforts put forth when stimulated by the combined power of the loves. Its judgment will be controlled,
and its actions modified by the influence which is thrown
around it by the pleading voice of the affections.  If the
intellect is strong with strong affections, then they will exert a mutual influence over each other.  The intellect will
guide the affections while the affections will empower the
intellect. If the moral is very strong, with moderate in



BALANCE OF GROUPS THE PERFECTION OF CHAixACTER. 93
tellect and affections, the moral will lead and adlorn the
character.'But the moral will lack the power of the intellect and affections, to make manifest its lofty energies.
Unite with it strong intellect, and the intellect will then
become its counselor, adviser, teacher, and the energies of
the two combined will greatly augment the moral as well
as intellectual power. Add to these, strong affections, and
the whole character is made more powerful and grand.
Thus the several groups work for, assist, empower, aggrandize each other; and the character is perfect only
when the several groups are equally powerful and harmoniously combined. When this union is complete, their
powers mutually joined, their best action secured, is true
human grandeur and happiness attained. Too much attention cannot well be devoted to the mutual influence of the
several groups of faculties upon each other.  For it is thus
we learn to read the characters of others and to improve
and perfect our own.
This thought should ever be an inspiring one with us
all, the improvement and perfection of our own characters.
For this we should study this and all other sciences; for
this we should live, love, adore, and think; for this we
should labor, strive, and pray. The glory of our characters, the grandeur of our actions, the splendor of our
achievements, consists in living with this as the quickening
aim and object of all our lives. How glorious is the life of
youth devoted to self-improvement! The love of excellence,
the love of progress, the love of perfection, how beautiful
when it burps a living flame in the heart of the young!




94               AFFECTIONATE GROUP.
Around youth's brow it weaves a wreath of glory; along his
pathway it sheds the dewy nectar of life; and into his soul
it pours the living spirit of mental beauty. Oh, God of
love, grant to all youth this heaven-born aspiration!
AFFECTIONATE GROUP.
No. 12-SocIAL GRour LALRGE.    NO. 13-SoCIAL GROUP SIMALL.
In the examination of the several groups, it is proper
that we should commence with the affectionate-the group
of lovers; indicated by length and breadth of backhead.
It might be remarked here that every faculty of the
mind is an affection.  We talk of the intellectual, moral,
and social faculties, as though they were different in their
natures, as though the social was a love, while the intellectual was a thought.  What is the difference between a love
and a thought? One is the offspring of a social faculty
while the other is the offspring of an intellectual faculty.
They differ only in the object which called them into being.  They were both conceived in affection and brought
forth as the legitimate offspring, each of the particular af



THE DESIRE OF EVERY FACULTY A LOVE.          95
fection that gave it being. What then is the difference?
In the mental act which calls them into being is there any?
I believe there is not. Every fchulty is really a love or a
loving power.  But each one has a different object.  Toward that object each feels alike, thinks alike, acts alike.
Some are objects of life, others are objects of principle.
Adhesiveness loves friends; Self-Esteem loves self; Veneration loves God; Conscientiousness loves truth, right,
holiness; Hope loves a glorious future; Benevolence loves
an object of need; Ideality loves beauty; Comparison
loves analogies; Wit loves differences, incongruities;
Causality loves the relations of cause and effect; Acquisitiveness loves money; Constructiveness loves mechanics;
Tune loves music; and so on to the end of the chapter.
Each faculty loves its object, loves it with a deep, yarnm,
ardent, fitithful affection.  And that affection, the interest
which each one has for its object, is a love. Some of their
affections we name thoughts, some affections, some aspirations, some passions, but really they are all loves, in the
true sense of the term.  Man's whole active nature is expressed by the word love. The only difference in the different faculties is in the objects upon which they fix their
affections.  Thus man is capacitated to love every thing
that God loves. And when he does, when every faculty
of his mind is fully and perfectly gratified by fixing its energies upon its particular object, then will its happiness be
complete, and its glorified state attained.  But is there no
difference between what we call the affectionate group and
the other portions of the mind?  If so, what is their dif



96             AMATIVENESS-ITS OFFICE.
forence?  The affectionate or social group consists of those
faculties which fix their affections upon the different classes
of the human kind, such as sex, child, friend, companion.
They are those faculties which induce man to associate in
some way with his kind, which bind him to his fellow iln
the varied relations of social life. Hence all the associations, alliances, compacts formed among men, have their
origin in this group.  The family, the religious and the political associations, are all formed at the call of these faculties.  Hence this group is the social group.  Here the
principles of Association, which are stirring the world so
powerfully, have their origin and support. But we have
not time to generalize; so will examine each faculty by
itself.
AMATIVENESS.
The first is Amativeness, the primary office of which is
sexual love. It is the grand bond of society, the bottom
principle of the great social confederacy, the mainspring
and moving power of human life, developments, progress,
and happiness.  It is a pure, a grand, a noble affection;
as worthy of respect as any implanted in the human soul.
All true men and true women respect it, admire it, as devotedly as they do the spirit of charity, or the worship of
God. It constitutes a part of the human soul, and is not less
holy and noble than any other. Its use, utility, and office
are worthy of our devoutest meditation, and intensest
study. There is, perhaps, no love more tender, more earnest, more self-sacrificing, more faithful, enduring, and deep




MAN ALONE, IMPERFECT.               97
than this; none that enters more largely into human welfare and happiness, administers more to human virtue and
refinement, and works more powerfully upon human destiny. The primary office of this faculty, as connected with
earth, is the reproduction of the species. But its grand,
final, eternal office is to bind the two great halves of hu.
manity in one great and golden whole by the filaments of
a love as deep and deathless as the nature of mind.
Viewed in this light, it is a sentiment lofty and pure beyond
all powers of expression.  It is designed to be the hymeneal link between man and woman through endless ages;
uniting their powers, inspiring their energies, strengthening
their virtues, magnifying their natures, ennobling and glorifying their whole souls.  Its end is to breathe a holy
rapture into life, spread a serener, yet inspiring charm over
our whole being, and awaken the noblest emotions of unselfish affection that created beings can ever feel. Its use,
as a stimulant to action, as an inspiration to virtue, is and
always will be, of incomparable value. Neither man nor
woman standing alone, is perfect in the action of their
minds, nor can be, till this love has bound them. into one,
electrified their souls with the lightning flashes of its holy
sentiment. It paves the way for other loves as strong and
pure as this, and implants one affection after another as its
legitimate offspring, till the whole domestic group is pouring out its tides of fervent and varied love. To this the
domestic loves owe their origin. For their quickening energies they are indebted to this.  This is, so to speak, the
parent of all love.
9




98       PURIFYIING EFFECTS OF AMATIVENESS.
Man without this love is cold, reserved, severe, coarse,
vulgar, and debased. Refinement to him is an idle name.
Affection another name for selfishness; seldom ambitious
of good or great things, uninspired by the tenderest voices
that whisper in the inner court. He is like a barren tree
in the desert. About him no green thing flourishes; and
around him gather no human beings for succor and support.
He is at best but half a man in power, character, and influence.
Similar remarks might be made of woman.unawakened,
uninspired by the magnetic charm of this holy affection.
Her most beautiful character, her most charming influences
and power, her most angelic spirit and devotion are given
her by the radiant flames of this kindling altar-fire. It is
in vain to expect woman to appear in her highest, noblest,
purest character till her whole soul has been quickened and
kindled into a flame by the stirring impulses of this great
passion of the human heart. This more than doubles the
native charms of her character, and greatly augments her
power of mind and heart. Man and woman were formed
that each might be an inspiration to the other, and it is in
this sentiment that the inspiration is enkindled. They are
for each other the object of the intensest affection.  Out
of this affection many of their purest joys grow. It is the
source of the tenderest and sweetest delights of life. The
most ravishing charms of being have their origin in the
elevated action of this affection. When its love is consecrated by the hymeneal rite, sanctioned by the moral sense,
and guided by intellect, it is a pure, spiritual devotion, and




CURSES OF ABUSED AMATIVENESS.          90
is the spring-source of an elevated and perpetual ravishment of soul, delightful and holy as the loftiest virtue.
Yea, it is a virtue high and holy, a virtue binding upon all
men and all women to exhibit, a virtue that is the parent
of many others, and that opens a world of tender and precious delights.
I know very well that this sentiment is, and has been9
more abused, perhaps, than any other. And this very fact
shows that it was designed for, and is capable of conferring
the greatest and purest of pleasures. It has been abused
because of its wonderful charms.. And its abuse is followed by more wretchedness, degradation, and utter damnation than the abuse of any other. This, too, is proof of
its excellency and power. One great reason of its general
abuse is found in the ignorance which is almost everywhere prevalent, concerning its true nature and office, and
the laws by which it should be governed. It is subject to
fixed and immutable laws. When these laws are obeyed,
its joys are complete and rapturous; when they are disobeyed, its miseries are sure and deep, its degradation
black and foul, and the ruin it works indescribably awful.
It is the hot-bed of all vices, the grave of all virtue, the
death of all happiness. It has overspread the world with
its wrecks of ruin, and planted its cankering thorn in ten
thousand wretched hearts. And in many instances it has
done this under the vail of that terrible ignorance which
overshadows the minds of men concerning the laws which
govern this powerful affection, and the great end and object it was designed to work out. In only a few instances,




100      PROOFS OF DEGRADED AMATIVENESS.
probably, does it perform its full and blessed work. In
the present state of enlightenment it is almost everywhere
subject to the most awful and degrading abuses; and the
vast majority of those enjoying its privileges are reaping
its harvest of miseries. Many are withering under its
blasting flames without knowing even the source of that
wretchedness which they feel is eating out the life of all
their joys. The statute-book of this almost omnific love
has been a sealed book. The science of its government
has been unstudied and untaught. Oblivion has covered
the lives of those who have reaped its highest joys, as well
as those who have been withered by its stinging miseries.
The history of its virtues and its vices have been only
hinted at in dark disguise.
Foul insinuation, low joke, lewd allusion, sly innuendo,
bawdy ribaldry, shameful slander, coarse distrust, and lying hints, have been the only language in which men have
spoken of this strong power.. One who possessed it not
might be in our world a long time and not learn for a certainty that such a power existed. He would hear hints
that there was a spring-source of joy and ruin somewhere;
but where and what he could not learn from history, science, church, or school, unless he stumbled upon Phrenology, which the world has done its best to discard. To me
this concealment of the knowledge, principles, and laws of
this affection is a blighting curse, under which humanity is
laid by its wickedness. And the light and irreverent manner in which the world treats and speaks of this subject, is
a deep insult to virtuous principle, and a base slander upon




ITS EFFECTS ON MARRIED AND SINGLE.        101
the purity and excellency of this affection. Whenever I
hear the sly and lewd hints, jokes, innuendoes, and puns
about this affection, or the marriage relation and alliance,
that grows out of it, which are as thick and as destructive
of virtue in every community as were the locusts of Egypt,
I feel sure at once that they come forth as the legitimate
fruits of abused Amativeness..I set the seal of condemnation upon all such persons as being destitute of virtue.
The first and fundamental law of this affection is the law
of marriage. It chooses a single object, fixes on that its
deep regards, lavishes on it its warm treasures, and is true
and faithful. Of itself it would ask no more, wish no
more. It would protect, cherish, assist, and love that object till its last earthly sand had run out. It would hold
with it a sweet and perpetual feast of pleasure, not of carnal joys, but of spiritual communion.
Thus, it would wed itself to its one object; and live with
it a life of serene peacefulness and pleasure.  This is its
primary law. In obedience to this law it reaps its golden
joys, and exerts its benign influences. In obedience to this
it opens its treasures of purity and affection, and spreads
its rich feasts of cheerfulness and peace. In obedience to
this it stimulates to noble actions and glorious achievements. In obedience to this it becomes a grand principle
of self-sacrifice, often rising to the sublimest heights of virtue, and affording the purest and loftiest pleasures.
But in disobedience to this it turns to the fire of hell,
and burns to the soul's very center, consuming all virtuous
principle, eating out its peace, corroding its heart, and




102            LOCATION OF THE ORGAN.
spreading the deadly upas of ruin through all the faculties
and all the life. In disobedience to the law of marriage, it
is the vice of all vices, the curse of all curses, the ruin of
all ruins. Its flame is red with ruin and black with pollution. Its joys, and blessings, and virtues, are known only
in the kingdom of marriage; and he who attempts to
know them elsewhere is a traitor to God and man, to principle and duty, and is fit only for the fires of hell and the
essence of the gall of bitterness.
Its second law is the law of purity. It is heaven's own
law, and must be obeyed, or wretchedness follows in lightning haste. It must be obeyed in the matrimonial state,
or it will work its ruin there as well as elsewhere. I ought
to spend half an hour upon this law of purity, but time
will not permit.
The organ of this affection is situated in the base or back
of the brain, and is called the cerebellum. It is separated
from the cerebrum, or main brain, by a strong membrane,
but is connected at the center as all other organs. Its material is the same as the rest of the brain; and it is covered
with convolutions even more densely than the rest, showing that it has more power in proportion to its size. In
man it constitutes one fifth of the entire brain. In woman
it constitutes one eighth of the entire brain. This shows
the mighty power that it exerts in character, and the importance of our possessing a perfect knowledge of its end,
use, action, and laws.




LECTURE V.
Parental Love, its Office and Necessity-Reason, Conscience, and Benevolence
no Substitute-Sacredness of the Mother's Love-Parental Love UnselfishOther Faculties acting with this-Anecdote of Parental Grief-Children,
sources of Parental Happiness or Misery-Influence of Parental Love on
Childhood-Abuses of Parental Love-Adhe'siveness-Society founded on
Adhesiveness-Civilization and Power the result of Fraternity-Fourier and
the Quakers-Christianity a Fraternal Spirit-Friendship the Charm of Being-Solitude-Hone -sickness-Adhesiveness an Element of Success-Its
Abuses-Inhabitiveness-" Sweet Home"-Charms of Home-Man a Local
and Social Being-Evils of Scattering a Family-Every Family should have
a Home.
P H I L O P R 0 G E N I T I V E N E S S.
~WE again invite attention to the social feelings.  The love
of offspring will first claim our attention. In phrenological science it is called  Philoprogenitiveness.  It is the
next-door neighbor to sexual love, and seems very naturally to grow  out of it.  The ultimatum  of sexual love, in
our present mode of being, is to produce offspring.    They
must be cared for or they would perish.  Ordinary friendship would not care for them, for that fixes its interest
upon  objects that can return  its favors.  It wants, and
must have, reciprocity of feeling and action.  This it cannot get from  helpless infancy.  Reason would  not care
for them.  That might point out the ways and means by
which they might be protected and sustained; but it could




104   BENEVOLENCE AND REASON NO SUBSTITUTE.
never, would never nurse, cherish, and tenderly guard them.
It would: never shield them  from the storm, nor answer
their thousand little necessities.  Many men of powerful reason, exhibit little or no interest in children. And
many others of very inferior intellects, have burning affections for their children.  Benevolence would not care
for them sufficiently to watch over them day after day
and year after year till they should come to maturity.
This would cherish them long enough to supply their present wants; then it would leave them in search of other
objects of need.
Conscientiousness would not prompt to that perpetual
tenderness for which their helplessness calls. No moral
principle will inspire that sacred and sensitive regard for
them which is necessary to rear them to manhood. For
often do men and women, of the purest and loftiest moral
characters, exhibit but little interest in children, while, on
the other hand, individuals destitute of all morality, sometimes exhibit the most passionate fondness for their own
and others' offspring in infancy.
The conclusion is irresistible, that there is in the human
mind a separate and distinct faculty, the sole office of
which is to inspire a true, a faithful love for its offspring.
The daily evidences of this are seen on every hand.
Witness the mother's watchful care and vigilant tenderness. She is the guardian angel of her babe. The first
sight of it gives her a wild inspiration of joy. She gazes
upon it in its utter helplessness as upon the concentrated
treasures of a thousand worlds; its very breath inspires




SACREDNESS OF THE MOTHER'S LOVE.         105
raptures in her bosom.  From her heart there leap a thousand angel prayers for its welfare. Through her spirit an
unearthly tenderness breathes, like the spirit-utterings of
angel hearts. All absorbed in her one tender thought, she
proves that all the mother is made by God. I have often
thought that if God has any representative on earth, any
type of Himself, any living, breathing image, if He has
given form in this world to an idea of the next, given us
even a shadow of heaven, it is found in the mother.
Who can doubt that the mother, all the mother, is God's
own work 3 And who that has had and known a mother,
and felt her love, can doubt that her great Author is love,
pure, passionless love? The best evidence that God is
love, is love in its proper form and tenderness, is love in
its immaculate, unselfish glory, is love in its cherishing
blessing, sweetness, and majesty, is found in His best
work on earth-the mother's heart. I speak of the mother's instead of the father's love, because hers is usually
stronger than his; but sometimes it burns with equal
strength and ardor in the father's heart.  It is parental love.
When it is found existing in all its strength and ardor
in both father and mother, what a heaven of delicious
sweetness is poured around the little helpless mortal which
they call their babe. The very atmosphere it breathes is
loaded with the spirit-fragrance of their hearts, that are
now blossoming with this rich flower-of the hearthstone
garden.
"Watch the growth of this babe;
See how its life is guarded,"




106           PARENTAL LOVE UNSELFISH.
see how its wants are anticipated, see how its happiness is consulted, see how its couch is smoothed, its slumbers watched, its pathway decked with flowers, its nourishment supplied, its whole being made sensible of the
perpetual presence of its guardian love.
In sickness and in health, in gladness and in sorrow, in
virtue and in vice, in obedience and in sin, it is still the
object of a deathless parental affection. Through all the
varied vicissitudes of fortune it follows him. The older
he grows the deeper and richer it flows, till it usually becomes the one grand, all-absorbing feeling of aged parents.
At its altar is laid their richest sacrifices, and poured their
fullest prayers.  Often have I seen it rise to a majestic
height, and exhibit all the glory and grandeur of the genius
of love. Strong and wonderful is its power. No labor is
too severe, no sacrifice is too great, no trial too forbidding
for it to make. It forgets self, as though self existed not.
It forgets all things but its own dear objects. When its
objects come to maturity, and able to reciprocate its love,
and become companions for their parents, this affection
unites with it the ardor of Adhesiveness, the clinging devotedness of friendship. Then its flames become richer
and deeper than before. It becomes more absorbing than
ever.  When it is united with large Approbativeness, it
is ambitious for its children. It covets for them the praise
of men. It is willing to afford for them every means in
its power to secure the trumpet of fame, to blow a note
that shall give utterance to their names.
If Hope is also large, it paints for them a glowing fu



OTHER FACULTIES ACTING WITH THIS.       107
ture, one sparkling with the wreaths of honor and achievements that shall crown them with the laurels of universal
esteem. If it is united with large moral organs, it will
covet most the virtues of truth and righteousness for them.
Its chief care will be devoted to the cultivation of their
moral natures. Its prayers will always be breathed for a
close and faithful walk with God. And if with this combination, Cautiousness is largely developed, it will be harassed with a thousand fears lest they may not ornament
their characters with gems of a living, exalted virtue.
There is, perhaps, no combination that suffers so much for
its offspring as this.
The thousand little aberrations of children and youth
from the path of rectitude, their foibles and follies, make
their parents, with this combination, more intensely miserable. A little world of this misery have I already seen in
my short life. I am almost a daily witness of it. Oh!
if children knew how much their parents suffer for every
act of impropriety and immorality they commit, methinks
they would consider better their ways.
Permit me to relate one instance that fell under my
notice. It occurred in a family where I was boarding five
years ago. The family consisted of a husband, wife, and
two children; a little girl of eight years, bright and promising as often blesses an earthly home, and a little boy
every way her equal, but two years younger. I entered,
one evening, between sunset and dark, and found the
mother in a most violent outburst of grief. She seemed
bordering upon insanity. No words can express the in



108         ANECDOTE OF PARENTAL GRIEF.
tensity of her suffering. I was alarmed, and as soon as I
could calm her enough to understand my intentions, I
asked her the cause of her trouble. Her husband was
near. He was nearly as much afflicted as she. The little boy was at a window, and the girl not to be seen. As
soon as she was able, she told me, in broken accents, that
her little girl, in whom the best of her life was centered,
had been out at play among her mates, and had come in
and told her a story which she knew to be false.  She was
shocked almost to despair. The thought that her daughter would not make a woman of truth, wrung the cords of
her life. She had punished her as much as she was able.
This was the second time she had caught the little girl
falsifying. And now the awful thought, that she was not
to be trusted, was breaking the mother's heart. It was
long ere I could console her, or fill her with better hope.
It was a sad time for both the mother and the daughter.
The work of that unhappy moment embittered several
months of both their lives. I saw the family not many
months since, and the little girl told me with a tearful
eye, yet a happy heart, that she had never since been
guilty of the least equivocation from truth; and the
mother added that, no mother was blessed with a more
truthful and dutiful daughter.
I have often thought since how.easily that child could
have turned that young mother's whole life into one dark,
perpetual scene of unmingled wretchedness. Probably
there was no other way in which she could have been so
severely afflicted. Parents suffer more from their chil



CHILDREN, SOURCES OF HAPPINESS OR MISERY.  109
dren's ingratitude and immorality than from  any other
source; more, perhaps, than from all other sources put together. This love of theirs is so deathless and tender,
that, when united with high moral virtues, it becomes the
source of their most intense happiness, or most excruciating misery.
I once heard a mother, who had reared a large family,
say, with a depth of honest pride and joy that words pretend not to speak, that she had never known one-of her
children speak a falseiood, or equivocate one hair's breadth
from the truth.  These cpnsiderations show how much of
a parent's happiness is thrown into their children's hands.
It is mostly at their care and keepirg. And what a powerful stimulus to good and honorable actions this affords,
or should afford, every youth.  What base ingratitude
must fill that youth's bosom who will fill a parent's heart
with the barbed arrows of his folly and immorality, who
will bring his or her gray hairs in sorrow  down to the
grave.
When Philoprogenitiveness is united with large intellectual powers, combined with large Approbativeness, it
covets for its offspring a career of intellectual glory. Thus
it will be seen that this love is greatly modified by its
mental combinations; and the influence which it has
over children will always be such as its combinations shall
yield.  The primary office of this affection seems to be
the care and protection of helpless infancy. It loves helplessness. It delights in little children, and the smaller
they are the more it loves them. It regards them as
10




110  INFLUENCE OF PARENTAL LOVE ON CHILDHOOD.
charming little creatures. It sees in their mute actions,
and half-discovered smiles, a glory that the world's best
geniuses cannot match. It gazes into the face of the sleeping babe with a kind of rapture.  And it can talk with
children, make itself understood by them; yes, and this,
too, without saying a word.  A person strongly endowed
with this faculty can always interest children, make them
his firm friends. They will love him as naturally as the
electric current runs along its conductor.
Have you not noticed that some persons get the affection of all the children they meet? The children trust
them at sight, and love themt as quickly. These are they
who have Phiioprogenitiveness large. It has its own
modes of expression, so peculiar and mysterious that they
cannot be described.  And every child will understand
them as readily as the most familiar household words.  It
loves to fondle, caress, and play with children; can never
see a pretty child without wanting to kiss it, and is always the child's friend, advocate, and protector. Hence
all persons should have this faculty in its strength. It
should be strong in teachers of children. No man or woman can govern children successfully without a strong endowment of this affection. In this lies the great secret of
success with children. Writers for children, toy makers
and sellers, are generally strong in this affection.  It is
stronger in women than in men. Hence women can
please, nurse, persuade, interest, and benefit children more
than men. The affection is, in and of itself, a noble sentiment, and should be cherished and cultivated well. A




ABUSES OF PARENTAL LOVE.          111
woman without it is not a woman. She is destitute of one
of the brightest ornaments of woman's character. She has
no right to become a mother; no right to become a wife,
except under especial circumstances. A malln without it
is, at most, but a portion of a man.
This affection is liable to great abuses. It is of itself a
blind love of children; and if not properly directed by intellect, and elevated by moral sentiment, it will indulge
them in every thing they desire, and prove the ruin of
the very objects it wishes to benefit. Many a fond parent has suffered intensely from the imperfect enlightenment of this affection. It should be the study of every
youth to enlighten, develop, and elevate this noble affection.
Its organ is located in the occipital region of the brain,
just above Amativeness. When it is large, the head extends back from the ears a great distance, and back also
from the neck. When it is small, the back of the head
appears to rise almost perpendicularly with the neck. Its
location and comparative size can easily be determined by
a little practical observation.
ADHESIVENESS.
We come next to the faculty of Adhesiveness, the origin and fountain of friendship. It is one of the most beautiful adornments of human character, and administers greatly to human happiness. The very mention of the word
friendship, thrills many hearts with sweet delight.




1 12                 ADHESIVENESS.
Adhesiveness is, strictly speaking, the full, flowing fountain of friendship.  Here originates all its tenderness;
here enkindles all its fires; here swells all its floods of
dulcet emotion. It is this faculty in animals which causes
them to herd together. It is strong in all gregarious animals.  It is this that gathers the fowls of the air into
flocks, and the fishes of the sea into schools, and men into
communities. It is the gregarious instinct, and we must
not say that it does not administer to the happiness of
animals as well as man.
Would you see an exhibition of its joy-inspiring power
in all animal, go away from a favorite dog, and after a few
weeks' absence return. What dancing gladness he will
exhibit! He will become half frantic with delight; he
will almost laugh outright for very joy. It is the charm
given him by delighted Adhesiveness. He feels precisely
as you do, when the best friend in the world returns after
a long absence. In man it is the spring-source of the associative principle.  Hence it is Adhesiveness that forms
societies, communities, nations. It is Adhesiveness that
forms copartnerships in trade, business corporations of all
kinds, societies of every description, associations in all
their multiform characteristics, states, nations, kingdoms.
Strike out Adhesiveness from  the human heart, and the
ten thousand societies, companies, and associations would
dissolve like the frost-work of morning at the day-king's
approach, and pass away into their primary elements.
Poll-books and roll-books, and constitutions and namelists would all become useless, and society-society, beau



SOCIETY FOUNDED ON ADHESIVENESS.      113
tiful as it is to us now, interesting and lovely as we regard
it, excellent and grand as it appears-would pass away,
and men would wander in solitude up and down the earth,
each in search-of a daily existence by himself.
Look about us-behold our institutions, noble, time-honored, blood-bought, brain-earned, and heart-consecrated
monuments of associative civilization. They stand among
us thick as the stars in night's diadem, and far more brilliant. They are the landmarks to count human eyes by.
Into them is poured the light of sixty centuries. Around
them gathers the consolidated wisdom of the past. They
are the associated effulgence and glory of all human
achievements. They are the mile-stones of Inan's progress up his heaven-ascending career.  They are the
record of all victories, the reward of the life-labors of
millions of minds, the light-houses that all nations have
built around the ocean of civilization. The elements of
their institutions are cemented by the strong bond of
Adhesiveness. Break this, and they all dissolve in ruin.
Without Adhesiveness they could never have been built.
Without this, man is an isolated being; he works alone;
he is a Napoleon on an Elba, a Selkirk on an ocean-rock.
Isolated, man is weak; associated, man is powerful.
When a nation of hearts beat together, what a pulse they
make! It is like the tide of an ocean. When a kingdom
of arms are bound in one, what a power they wield. It
is like an earthquake throe. When a race of intellects
are digging at the mines of thought, what precious gems
do they bring to light. And when those gems are all set




114 CIVILIZATION AND POWER, RESULT OF FRATERNITY.
in one crown, what a galaxy of glory do they present.
And what were virtue, or talent, or loveliness to the
hermit.
It is Adhesiveness that makes a nation's heart beat
with one pulse, that binds together a kingdom of arms,
that gathers in one blaze of glory the lights of all minds.
Some people censure Fourier for his plan of social organization. His idea was to perfect the associative action of
men, to make their interest and their pleasure one, to
pour through the whole fabric of society the cement of
Adhesiveness, so that every beam and brace in the great
frame should be thoroughly cemented together; yea, so
that every pillar in the great temple, all its finish-work,
even to its glorious dome, that lifts toward the blue sky,
should be sweetly and firmly wedded, each to its proper
place, by the attractive power of Adhesiveness. In him the
principle was strong and intensely active, and with a powerful mind he evolved a vast plan of association, that ages
hence, will be better understood and appreciated than now.
He saw that man's interest and friendship ought not,
and need not war with each other; that what friendship
asks interest granted, that all duties, when illuminated by
the light of a universal friendship, become our highest
pleasure.
I-He was a friend, eminently a friend, for it was by the
principle of friendship, or Adhesiveness, that he sought to
bind his vast machinery of hearts and souls together. It
was this principle that originally inspired the Quakers.
Mother Lee, no doubt, was strongly endowed with the




FOURIER AND THE QUAKERS.              115
affection of Adhesiveness.  Hence her religion was a religion of friendship; her followers were Friends. They
felt the workings of this sweet spirit-charm, they yielded
to it, they named themselves for it, and their children for
it, and their sect for it. Friends was the significant title
by which they were known. To its spirit they devoted
themselves. By its spirit they became remarkable for
its kindly exhibition.  The world has honored, and justly
honored the Quakers for their faithful practice of the
spirit of Adhesiveness. It is in this faculty or affection
that the feeling of fraternity originates. Hence the brother
is found here. Here he puts his arms around his brother,
and clasps him warmly to his heart. The feeling of
brotherhood is first felt toward those of our own household or family.  It puts out its tendrils, and binds them
closely to us.  The vine of brotherhood grows around
brothers and sisters. It plants its roots in the soil of
home.  It gathers its nourishment from the crumbs that
fall around the home-table. It winds its tendrils first
around the inmates of the dear old paternal roof. It next
reaches out to early associates and more distant relatives,
and winds them  into the folds of brotherhood.  It next
extends its arms to acquaintances, and next to their friends
and acquaintances, till at length it reaches its embracing
tendrils around the entire race. It will be seen, then, that
the germ of the religion of the Saviour of mankind is
planted in this feeling.  Without this, religion would be
only a fervent aspiration, a perpetual prayer. This is religion's handmaid.




r116       CHRISTIANITY A FRATERNAL SPIRIT.
Religion without brotherhood, would fail in its practical
result; religion without friendship, would be a glorious
aspiration, but a sad and meager work. There is, perhaps,
no affection that works a more enrapturing charm than
does this. Where it is strong, it is an empowering feeling
of love; it makes friends true as steel, faithful as the sun,
and as enduring as the mountain rock. How beautiful
does the altar-fire of friendship burn in some hearts, and
how sweet is its holy incense!
What will not friendship do for its object?  It will stem
the mountain torrent, the winter's cold, the summer's heat,
the storm-god's rage, and brave the ocean's perils. Days
and nights it will labor in devotion and hope. Through
evil and through good report it will burn on, the same
steady flame. It affords to the laborer, to the scholar, to
the professional man, one of the strong incentives to persevering effort.  Weak should we all be, were it not for
the influence which our fiiends have upon us. Little should
we study, labor, and strive, had we no friends to act for.
We live as much for.others as for ourselves. The highest
charms of our being come through our friends. Think of
our social pleasures, our flows of soul and feasts of reason;
our sweet, entrancing season of joy. Their deepest ravishment of delight comes through this feeling. Take a
walk, on a bright summer's night, with the friend you love
best. Feel you a charm winding itself around your whole
being, and lifting you into a sort of ethereal paradise? It
is the genius of Adhesiveness breathing its inspiration
through your heart.




FRIENDSHIP THE CHARM OF BEING.         117
Open a letter from an old and faithful friend; read its
burning words, running over with the brimming floods of
affection. How feel you?  Can you tell?  What is that
that quivers along every nerve of your being, and trembles in spirit-echoes through your whole soul?  Ah, it is
the entrancing spirit of Adhesiveness. Go and live in some
lone solitude, with no human being around you; and
what are your feelings 2 Is the sun as warm there as amid
your friends 2 Are the stars as bright, the night as glorious, the flowers as beautiful, the air as balmy, nature as
delicious2 What spreads a cloud over all, and glooms
your life in darkness 2 It is wounded Adhesiveness. Depart from all the friends you love, and go into a distant
land or place to dwell among strangers; when strangertongues greet you, and strange eyes scan you; when no
familiar voice, sight, or sound, or face, cheers you, what
is that sad, sickening feeling which you experience, which
you sometimes call " home-sickness?"  It is injured Adhesiveness. When you part with dear ones, why does
your soul writhe in agony?  It is the bleeding of the severed bond of Adhesiveness.
It is natural for Adhesiveness to make fiiends; it gathers those of a like precious feeling around itself; it gains
their confidence, and secures their friendship; it works a
sort of inspiration over those in whom the feeling is strong,
and opens a road direct to their hearts. We sometimes
meet with persons into whose hearts we can walk as freely
as into our own parlor, and to whom our own hearts are
equally open; they are those who have strong Adhesive



118     ADHESIVENESS AN ELEMENT OF SUCCESS.
ness. Strong Adhesiveness is quite essential to success in
almost all kinds of business; it secures customers for the
merchant, clients for the lawyer, patients for the physician,
patrons for the teacher, hearers for the preacher, work for
the mechanic, markets for the farmer, votes for the politician. Every person who has it large has his- particular
and tried friends-friends who will not forsake him, whom
money cannot buy, nor flattery seduce. Without friends,
no man can prosper in business; friends are his support,
his strength, his hope, his bond of success.
With the politician, the professional man, or any public
character, strong Adhesiveness is absolutely necessary for
success. This sentiment may be greatly abused; it may
fix its affection on unworthy objects, or may open the heart
to traitors; it may unvail its beauties to the deceiver and
the hypocrite; it is very liable to be deceived; it is of
itself a blind impulse of love; it is a poor judge of trustworthiness; it has a glorious heart, but no intellect; it is
powerful as a giant, but unwise as an idiot; it is gentle as
a lamb, but not wise as a serpent.  Those who have it
strongly developed cannot be too prudent. It requires
great watching, or it will overrun all bounds of discretion;
its outward language cannot well be mistaken; it is always fondling, caressing, handling its objects; it loves to
be near its friend, to draw him close to it; it has a most
wonderful kissing propensity, and never gets tired of embraces; it is all made up of tenderness, and seems to delight, above all things, in some expression of its deep sympathies with its object. It is very essential in a good com



INHABITIVENESS.                119
panion, whether husband or wife. When united with large
Amativeness, it gives inexpressible warmth, strength, and
tenderness to the affections.  WThen, with this combination, it -is united with strong moral feelings —Ideality, and
intellect, and a mental temperament-it is an elevated,
pure, consecrated devotion to objects of kindred, elevation, and purity, so excellent and morally grand that language never has, and never will be trusted with its expression. It then rises to the sublimest poetry of the
heart; it is the soul's unwritten foresight of heaven.
The organ of Adhesiveness is located just above and outward from Philoprogenitiveness. When it is large, the
head is wide through this organ; when very large, the head
is very wide and extended backward, giving a heavy lobe
to the back part of the brain. It is easily distinguished,
and its size can be determined with but little difficulty.
It is usually much larger in women than in men; hence
they are the truest, warmest, and firmest friends, the most
ardent lovers, and the most devoted companions.
IN HABITIVENESS.
Next comes the old homestead, in Phrenology, called
Inhabitiveness.  This is the home-instinct, the home-love.
It consecrates that sacred spot, that clustering place of all
the loves, known so long in song as "sweet, sweet home."
It makes the place where we have lived, loved, and acted,
the dearest, sweetest, loveliest place in the world. To this
faculty the sun is brighter, the rose is fresher, the water is




120        INHABITIVENESS-  SWEET HOME."
clearer, the air is balmier, and nature is lovelier about its
home than anywhere else in the wide world.
In truth and verity, it adopts the sentiment, " There is
no place like home."  That sentiment was written by Inhabitiveness. The whole poem to which it belongs was
inspired by this faculty.  This feeling never gets tired of
home. It wants to stay at home, and stay at home, and
keep staying at home, and the longer it stays, the sweeter
grows home.
Visiting! it hates that.  Traveling! that is the meanest
of all pursuits; the roamer is worse than a blackleg.  If
it starts on a journey, it gets homesick before it gets out
of sight of home.  If it stay over night away from home,
it sleeps not a wink.  If it is away from  home at mealtime, it has no appetite. The sharpest wit ever put forth,
away from home, will not move it. It sighs, and droops,
and fades, when away, like a water-lily planted in a desert.
It cannot, will not live away from home. Home is such
a charming place, so ravishing in beauty, so sweet in fragrance, so bright in sunshine, so environed in loveliness,
that all else is dull, and dark, and stupid, in comparison
with it. This is the way Inhabitiveness feels when it is
very strong and active.  Hence "'home-sickness " has its
origin in wounded Inhabitiveness. There is a "friendsickness" that, in its suffering, is so similar to "homesickness," that both generally go by one name. They are
very unpleasant maladies, and the objects of them are
worthy of our consideration. It is evident, at the first
thought, that the object of Inhabitiveness is to fix man to




CHARMS OF HOME.               121
one spot, to induce him to choose one place out from the
broad earth, and build himself there a home, that there he
may make happy his companion, there rear his children,
entertain his friends, gather the good things of life, pursue
the flowery paths of science, the gemmy walks of literature,
the winding ways of philosophy; that there he may build
an altar to his God, love and do good to his neighbor,
found institutions of learning, charity, and religion, and do
all those great and good things that men can, and desire to
do, when they are fixed to one spot.
Inhabitiveness and Adhesiveness make man a local and
a social being. His nature bids him associate, but it tells
him to do it at home. It tells him to bind around home
all the attractions, all the advantages which his desires demand. Home should be the pleasantest of all places. At
home should be his associates, his companions in labor, in
learning, in religion, in amusements, in love. At home
should be his school, his library, his laboratory, and observatory. Home should be his sanctuary, his church, and every thing which goes to make the man pure, learned, wise,
and good. This is surely the teaching of Inhabitiveness
and Adhesiveness. How can this be done, when men live
in such isolation as they do now l How can homes be
homes, in the present organization of society?
As it is, home must daily be broken up; children must
separate from their parents and from each other; friendships must be formed, only to be broken; homes established, only to go to ruin. Ere, the child's mind is half
developed, it must be sent away from home to be educated,
11




122        EVILS OF SCATTERING A FAMILY.
away from the very place where it ought to be educated.
A son or a daughter marries. Instead of bringing home a
companion, a friend, to adorn, enrich, beautify, and enlarge
the home circle, home love, and home joys, one is lost;
and a shock, a terrible shock given to all the home affections. A pillar has fallen from the temple of home; the
first presage of ruin. Soon another goes, and then another.
At last down comes the old temple. The aged pair who
reared it in love, and labor, and hope, are cast out upon
the world's frozen ocean, to end their days in homeless
wretchedness, sick of life and courting death.
This is but a picture of every home. This very moment
a million of homes are thus tottering to ruin in our own
country. Oh, what an awful abuse is this of our natures!
God designed and fitted them for a better fate. HIe formed them for a glorious home on earth, where they could be
born, live, and die, in the exercise and development of all
their noble faculties. Oh, aged fathers, mothers, throughout the world, how ye are now suffering for the great and
general transgression of the law of Association, written out
in the faculties of Adhesiveness and Inhabitiveness! And
brothers, sisters, friends, who are widely separated by this
same transgression, how ye, too, are suffering! When will
ye learn to associate at your homes, and thus, by mutual
assistance, build homes that shall be permanent and glorious; where shall be gathered comfort, learning, and religion; where companions shall cluster, beauty dwell, and
civilization, in its true glory, bear its happy children -up
the highway 9f eternal progress? I confess, my young




EVERY FAMILY SHOULD HAVE A HOME.         123
friends, that my heart is sick, absolutely sick of the
wrongs and outrages committed against poor human nature by dur present crazy, sinful, social organization, or
rather disorganization. Speak of reform, and men will
hoot in their misery like the owls in their blindness. Talk
of a social organization, and they will cry selfishness; forgetting that it is the very want of organization that makes
men so interestedly selfish. Let them learn the lessons
taught by nature, which are God's own lessons; let them
learn the philosophy of the human soul; let them acquaint
themselves with anthropological science, and they will one
day see the right, and pursue it. There is surely a great
time coming, when right shall rule over might; when
homes shall be permanent, and be real homes, instead of
temporary staying-places.  But I must not harangue you
too long on socialism. One thing Inhabitiveness clearly
teaches; that is, that every family should have a home.
If God has given mall a love of home, He has given him a
right to a home. IHence the law of homestead exemption
is a righteous law, and in accordance with our natures.
Again, I might remark, that patriotism-the love of
country-grows out of Inhabitiveness. The workings of
this beautiful, strong, and honorable affection, it would be
pleasant to trace; but time forbids.
The organ of Inhabitiveness is located directly above
Philoprogenitiveness, and between the two organs of Adhesiveness. It is under the occipital suture.




LECTURE VI.
Concentrativeness-Differences of Opinion among Phrenologists respecting
its Function-Nature and Office of Concentrativeness-Its Influence on Mental Habit-The Teacher-Anecdote of a Lady-Selfish Sentiments-Self:Love
not Evil-Its Uses-Approbativeness-Its Nature and Influence-It promotes
Virtue-Lawless Ambition-Vanity-Its Natural Language-The Source of
Gracefulness - Self-Esteem - Power and Influence of Self-Esteem —The
Haughty Lordling-Abuses of Self-Esteem-Cautiousness-The Sentinel of
the Mind-A Mental Balance-wheel-Bashfulness.
C 0 N C E N T It A T IV E N E S S.
PASSING from the organs of the home affections upward,
we meet at once with Concentrativeness. This organ, by
some phrenologists, has been considered as united with
Inhabitiveness, forming one organ, the office of which is
to give fixedness of mental feeling, permanency of mental
state.   But most phrenologists regard it as a separate
faculty, having a close similarity in its office to Inhabitiveness. Inhabitiveness fixes in the mind a love of place,
binds man to one locality, prevents him from wandering,
gives him permanency as a locomotive being. Concentrativeness does the same for man as an intellectual being.
It gives permanency to the intellectual states, a distaste
for mental changes, or changes of mental action, a love for




NATURE AND OFFICE OF CONCENTRATIVENESS.   125
stability of mind. Inhabitiveness would fix the body in
one place, while Concentrativeness would fix the mind in
one state. There is a close analogy between the offices
of the two organs, as we should expect from their being
located together.  Concentrativeness gives fixedness to
the attention. When the mind engages in any action it
lends its energies to render that action permanent, to continue it until its object is attained. It wars against doing
two things at a time-against dividing the mental energies
between several objects. It was Concentrativeness that
first gave utterance to that trite old saying: "He who
has many irons in the fire will be sure to burn some."
Large Concentrativeness will permit the mind to do but
one thing at a time, will enable it to give its whole attention to one subject till that subject is thoroughly exhausted.  It concentrates the mental energies into a focus,
bringing all the powers to bear upon one point.
The power of attention is invaluable in all mental pursuits. It is the grand secret of success. He who concentrates every energy of his mind upon any subject, penetrates that subject, grasps it, comprehends it, and makes it
his own. When he abstracts his thoughts from every thing
else, forgets all but the one thing, and pours his concentrated powers upon that, as does the convex lens the rays
of the sun, he becomes master of that one thing.  Often
more depends upon this concentrative ability than upon
brilliant powers. One moment's pure, solid, close, abstract thought upon any subject is worth more than a
whole week's wandering, desultory, inconstant thinking.




126      -ITS INFLUENCE ON MENTAL HABIT.
The one burns into the subject, the other glances around
it. The one snatches it with power, and masters it at
once with a giant's strength; the other tugs away at it like
an infant trying to move a mountain. The one sees it an
absolute reality:in the clear sunlight of perception and
reason, the other gets only a dim outline of it in the mist
and darkness of doubt and uncertainty.
The logician, the student, the artist, the musician, who
has the power of attention strong, and who buries himself in his own thought, will exhibit a power, and win a
success and a victory that will scarcely form a part of
the vagaries of the inconstant dreamer who wanders over
the whole creation a dozen times every hour, which ought
to be devoted to abstract thinking.
If man had no Concentrativeness, what a whirlwind of
changeability would he be. Every mental faculty would
be at work at a time, and each in its own way, every one
clamoring for a different object. Singing, fighting, praying,
loving, reasoning, traveling, staying at home, braving,
fearing, grasping, giving, and a score or two more things
would be going on at once. Such a medley of discordant
views, opposing interests, and avocations as the mental
workshop would present, no man hath even conceived.
Concentrativeness is a sort of helmsman, directing them to
a single port at a time, and steering directly to that till it
is reached; and then turning to another and pushing for
that till it is reached, and so on, doing one thing at a time
till all is accomplished.
Large Concentrativeness is distracted with the jargon




THE TEACHER-ANECDOTE OF A LADY.         127
of severa. objects before the mind at a time. It can bear
but one, will have but one, is made miserable by more
than one, gets nervous, fidgety, and out of patience when
it is disturbed, or any question is asked about any thing
else; it cannot live in confusion.
Small Concentrativeness can talk about twenty things
in a minute, give its opinion on forty different subjects,
cast a glance at forty different sights, hear as many different stories, tell as many, and turn sixty complete mental
summersets every half hour, and be perfectly at peace
and composed under them all.
It is a lucky thing for a common-school teacher to have
but a small development of this organ, when he has sometimes ten classes to hear in half an hour, a hundred questions to answer in about as many different kinds of studies,
fifty roguish boys to watch, and not a less number of
roguish girls, and attend to all the paraphernalia of a
common-school room; he surely has to make short turns
enough to set large Concentrativeness perfectly crazy,
while small Concentrativeness would be quite at home in
it all.
A lady once asked me why it was that she found so
much more satisfaction in the society of gentlemen than
she did in the society of ladies.  I replied, that there
were various causes for such a preference, and that among
them Amativeness stood very prominent. She answered
that that was not the cause of this preference in her case,
for that organ was small in her head and not active in her
character. She then remarked, that whenever she met a




128              SELFISH SENTIMENTS.
number of ladies together, they conversed upon such a
multiplicity of subjects, varied the subject of conversation so frequently, chattered so much like a nest of magpies, that it nearly distracted her, and rather than bear it
she had often retired abruptly and sought to amuse herself in solitude. Gentlemen, she said, she had found more
disposed to exhaust one subject before they introduced
another for consideration, and on this account she had
found more congeniality in their society. She had large
Concentrativeness.
SELFISH  SENTIMENTS.
We have thus far been treating of affections, or sentiments, that had external objects in view, or something
beyond self. We now come to another class of sentiments which are different, not in their nature, but in the
nature of the objects contemplated by them. They fix
their affections upon self; they are devoted exclusively,
absolutely, to the good of self. They are strictly selfish
sentiments. They have no interest in the well-being of
any body else. They fix all the warm energies of their
deathless love upon dear, darling self. As the mother
loves her child do they love self. As the husband cherishes
his wife do they cherish self. As friend- is bound to friend
by the filaments of a deep and deathless love, are they
bound to self. As the lover of home clings with a strong
and abiding attachment to the place where he has lived, and
labored, and loved, so do they wind their tendrils around




SELF-LOVE NOT EVIL-ITS USES.            129
the object that is all the world to them.  For them there
is but one object, that is self, and that is dear above every
thing else, "the world and all," to them.  In view of
these sentiments, we see that it is as natural for man to
love himself as it is to love his friends or any other object. Self is one of the objects of natural affection. Selflove, then, should be preserved, educated, cherished as
sacredly as any other affection. It is a part of the mind,
a part of the immortal principle, a part of the living,
eternal being which is God's child and bears His image.
Honorable, useful, beautiful, and glorious then is selflove.
Man is a child of God, and is as worthy of his own
affections as he is of the love of his Creator or his fellow.
To be weak in self-love is truly a mental deformity. To
fail to cherish self-love is to fail in a strong and imperious
duty, even a duty which Christ recognized as an eternal
duty.  He says, as the great formula of divine law,
"Love thy neighbor as thyself." He recognizes self-love
as the grand standard by which fellow-love should be
measured. Let not self-love, then, be branded as evil.
In its proper use it is as right and righteous, and as wellpleasing to the Great Father, as any affection in our natures. It is liable to abuse as well as any other, and
requires the same guards, guides, checks, and cautions
that every affection needs when it is strong. Still it is a
truth, that self-love iq more likely to be -neglected than
any other.  Perhaps mankind generally abuse self more
than any body else. Self is often neglected, abandoned,




130              APPROBATIVENESS.
cheated out of its just dues, imposed upon in the most
unscrupulous manner. Who protects self as he ought
from all the dangers to which morally accountable beings
are exposed?  Who educates self properly? Who develops all the talent and glorious energies of his soul 
Who adorns his mind with all the imperishable embellishments of virtue and truth    Who harmonizes his
powers, magnifies his abilities, consecrates himself to the
good, the beautiful, and the true as becomes a child of
the good God and an heir of immortal progress and
glory? The answer is at hand, "no one."  Then self is
not properly, not sufficiently loved. I would gladly treat
upon the moral aspect of this subject at length, but time
bids me speed on.
APPROBATIVENESS
first claims our attention as one of the family of selfish
sentiments. This claims for self the approbation of men.
It considers self as connected with a race of kindred intelligences, and it would bind them all together by a
mutual respect and esteem.  It can never live alone,
never dwell apart from its fellows. Its nourishment, its
very joy is all drawn from them. They surround it with
the summer-heaven of gladness, or immerse it in Tartarian
darkness. it is strongly, wildly devoted to its fellows;
but it loves them not on account of their goodness, wisdom, or virtue, but simply for their praises. These it
must have. or it withers in a worse than cheerless soli



ITS NATURE AND INFLUENCE.            131
tude. The applauses of men are sweet to it as the songs
of angels. They charm it into a wild delirium of joy.
They thrill it with perpetual delight.  They fill its cup of
gladness to the very brim.  Human applause is the grand
object of its life.  On this it feasts with a ravenous and
insatiable appetite.  Sweeter to it than the essence of
honey is a full feast of praise. It thus affords one of the
greatest stimulants to human exertion for whatever is
great, good, or praiseworthy. To the scholar its voice is
ever sounding in his ear, encouraging him to toil on, amid
every difficulty and danger, to spare not time, nor sleep,
nor expense, nor ease, nor health, nor brain-sweat, for human hands will one day crown him with the laurel of a
glorious and well-earned victory. It beholds for him, in
the bright and opening future, a career of glory, and
hence it bids him be cheerful and strong.  Like a guardian god, it is always about him, whispering in his very
soul its song of glory. To every man, in every business
or profession, it comes with the same inspiring view of
the glory that will attend him. And from the doer of
good, from the cherisher of virtue, the blesser of the
needy, the worshiper of God, it withholds not its inspiration. To them  its voice is more subdued, its air more
humble, its manner more in keeping with their several
holy offices. But surely it fails not to attend them as
constantly as it does the general on the battle-field, or the
seeker of place and station. It always speaks of honor,
distinction, glory. And its idea of glory is all found in
the approbation and praise of others.  There is, perhaps,




I32             IT PROMOTES VIRTUE.
no stimulus that is more universal and powerful, than that
afforded by Approbativeness. Scarcely a human creature
can be found unaffected by it. From the slave at his
task in the burning sun, to the king on his throne, its rule
is felt. Then, it is not only a stimulus to active exertions,
to daring exploits, and almost superhuman achievements,
but it prevents the commission of a world of crime, and
the practice of as much vice. The hand lifted to do a
deed of darkness and wrong, is often staid by the loud
appeals of Approbativeness. Lusts are checked, passions
curbed, slander's tongue disarmed, envy's work prevented,
and the lawless career of disobedience greatly narrowed
by the stirring instigations of this faculty. If in the field
of its boundless ambition it lays waste empires and' makes
nations groan in bondage, it at the same time puts an end
to a thousand old abuses of power, breaks up a thousand
haunts of iniquity, and deals a blow of ruin to as many
monsters in vice. It always does its great works under
the pretext of right, and generally believes that great
good is to be the grand result.
No faculty, perhaps, in the human mind is more liable
to abuse than this. When connected with great minds,
unless it is coupled with strong moral elements, it is the
source of that lawless ambition that overruns all bounds,
that courts the whole world for its sphere of action, that
would sit upon the throne of universal dominion, and be
the one, only, all-grand, all-imposing object of the adulation and praise of mankind. Such it was in Alexander
and Napoleon. Such men generally believe themselves




LAWLESS AMBITION: VANITY.           183
human gods sent for the deliverance and worship of mankind. And under this delusive idea, given wholly by
Approbativeness, they often cause crime, devastation, and
ruin to overrun whole continents, and sow the seeds of a
mighty harvest-field of vice and wretchedness. So inspiring, so enrapturing is the voice of this syren in the
soul, that they forget all the laws of propriety, of right,
of decency, and duty, and give themselves up to its bewildering notes, charmed victims of its single strain.
Napoleon himself said, " Sweeter to me than the voice of
Josephine, are the praises of the French people."
In lesser minds it is as often and as greatly abused. It
courts popularity; curries favor with the fortunate in
worldly matters; bows obsequiously to wealth and station; worships equipage, dress, rank, fashion; conceals
unpopular views; affects to despise disapproved sentiments, even though inwardly known to be just; is given
to flattery, deceit, and often to deep-toned hypocrisy. It
induces its possessor to seek the approval of men even at
the expense of principle, duty, and natural affection. But
in all these abuses it utterly fails of its object. Every
body sees the veil with which it attempts to cover up its
hollow pretensions. It is really the seat of vanity in all
its fantastic variety of forms, feature, and manner; and
who fails to read "vanity" on all her silly works  A
great world of poverty, wickedness, and wretchedness, the
abuse of this organ causes. I would gladly descend to
detail, and point out a thousand-and-one of its abuses,
but I must not attempt the Herculean task.
12




134            ITS NATURAL LANGUAGE,
Permit me to speak a moment of its natural language,
It speaks out in its own peculiar way, and the real phrenological reader cannot fail to understand its well-written
language. Its first and most significant sentence is this
(a cant of the head sidewise). This is its stereotyped
speech, which it utters in every body's eyes'" from morn
till night, from youth till hoary age." Its literal interpretation is, "see here; don't I make a fascinating figure?" Speak a word of praise to a child, and see if his
head does not drop to one side as quick as though his
neck had been broken. Tell a milliner's lady that her
bonnet is a charming thing, and lo! it will instantly hang
on one shoulder, as though her neck had lost all its starch.
Signify to a belle, just from a mantua-maker's shop, that
her dress is a very Parisian beauty, and the bow in her
neck will instantly resemble the graceful arch of the
snowy swan, save that it will be turned to the side. Intimate to a poetess that her poetry is admirable, and lo!
what a miracle you work with her head. It bows to the
side like the top of a beautiful willow in a gentle breeze.
Make a speech in praise of what any one has said or done,
and if he is in the assembly, he signifies at once that the
hinges of his neck are well oiled. It is next to impossible for any manl or woman to hold the head erect when
under the influence of Approbativeness. Behold the bashful child, witness the diffident youth, see the blushing
maiden.  Not one of them can hold the head erect.  See
the gay belle when courting admirers; observe the youth
when he would softly play the agreeable.  The head of




THE SOURCE OF GRACEFULNESS.           135
each will incline to the side, and not unfrequently wave
to and fro like a reed in a breeze.
Besides this wave-like, sidewise motion to the head,
Approbativeness gives a peculiar expresssion to the countenance. It is a soft, complaisant, gratified look, not altogether idiotic, nor quite intelligent; but a sort of self gratified quiescence, the result of an inward pleasurable excitement, which shows itself in a half laugh and half grin,
which no pen can describe, but which is perfectly visible
and understandable to every scholar in Phrenology.
When Approbativeness is completely disciplined, it is
one of the primary sources of genuine gracefulness of
manner.  When this is active, -and united with active
Ideality, it confers the peculiar charm of gracefulness,
which is almost infinitely pleasing to every body. It gives
symmetry to all the motions of the body, harmony and
apparently perfect naturalness to every gesture; ease to
every action; flowing elegance to conversation; a ravishing sprightliness to the countenance, and all those sweet
and flowing elements which combine to constitute the
wonderful charm of gracefulness.  Undisciplined Approbativeness makes one clownishly awkward, well-cultivated
Approbativeness makes one charmingly graceful. This
faculty confers that peculiar quality to the manners which
men have named politeness.  In all its multiform phases
and characteristics it is the legitimate offspring of this
love of approbation. Approbativeness loves to please,
to gratify others, to play the agreeable, and hence makes
its possessor desire to be sincerely and truly polite.




136                 SELF-ESTEEM.
But I must not detain you on the thousand-and-one different outward appearances which this faculty presents.
Its organ is located just above and outward from Concentrativeness, at the back and upper corners of the head.
When it is large it gives width and prominence to this
region.
Its locality is easily learned, and the mere tyro in the
science can determine its relative size.
SELF-ESTEEM.
Next comes the pompous, magnificent aristocrat-the
great everlasting "I" —the gentleman of splendid parts,
of honor, of dignity, of kingly authority, in whom  resides the prerogatives of sovereign power. His name is
Self-Esteem. IHe is wonderfully satisfied with himself.
He is a genius, and he knows it. His judgment is superior to every body's else, and he is sure of it. He is
made of a little better material than any other human
creature, put up in a more skillful manner, elaborated
with greater precision, refined to a greater degree, and
marked in flaming characters, "a superior specimen of
humanity." His superiority is so apparent to himself, that
it is a matter of very little concern with him what others
think of him. He properly appreciates himself, he knows
his own dignity, and feels his own immense importance,
and that is just about as much as he cares for.
What are others to him?  Mere lilliputian puppets,
playing the second fiddle to him.  Ie is lord; they are




POWER AND INFLUENCE OF SELF-ESTEEM.    137
subjects. He is master; they are servants. He is first;
they are second. What cares he for their opinion? It is
not worth minding. He considers its source, and regards
it as little as the idle wind that plays in dallying breezes
about his temples. Other men are but flies, whisking in
insignificance about him. They are very convenient, it is
true, to do his bidding, and serve him in his wants; but
then they are so mean in comparison with him that he
cares not to commingle with their vulgar herd. Here and
there is one formed of noble blood, wearing the stamp of
true nobility. With those he can consort in high and honorable companionship. In their veins the blood-royal all
flows.
See this gentleman of honor among his fellows. He
walks with lordly mein. A calm, dignified self-complacency is written on the fixed and satisfied features of his
face. His hat he supports as a crown on his head. His
body he bears about as a precious thing. He robes it
with care; feeds it on precious food; rests it on couches
of superb comfort, for it holds the best drops of the royal
blood. The ground, he treads on as though it was really
his, and not his Father's, and scarcely good enough for his
footstool at that. If he speaks to another it is as though
the king condescended to notice his subject.  He looks
down, and talks as though he did it just because it pleased
himself so to do. He expresses his opinions as though
they were absolute law. He despises all dissenters from
them. They are fools who think differently from him.
They ought not to be tolerated. He would crush them




138            THE HAUGHTY LORDLING.
as puff-balls under his feet. He considers it bold presumption for one to be opposed to him, which ought to
be immediately rebuked. His requests are all commands.
His invitations are positive mandates. He loves to rule.
The atmosphere about the throne is congenial to his feelings. Authority is the natural instinct of his character.
He was born to be a leader. In whatever enterprise he
engages, he must be first.  No. 1 is marked on his brow.
He is a man, and requires that all shall so regard him.
He places an exalted value, not only upon himself, but
upon every thing that issues from  himself.  His labors
are vast, and strikingly significant.  The results of his efforts are but the elaborate products of genius. He reads
his own writings, and is charmed by their elegance and
beauty. The sentences are precise and clear; the periods lofty and grand; the thoughts bold and dignified.
Few men can write with him.  He listens to his own
voice in public address. It is full and noble. Its modulations are the manly master-strokes of eloquence.  What
bold figures he uses! How striking! What fullness to
all his periods; what power in his arguments; what vigor
in his style of delivery! The same self-satisfaction marks
all his actions, whatever be his calling or profession. He
is a natural boaster; a constitutional braggart; an egotist
from the center outward. Every thing that he sets his
seal upon is a little better than any thing else of its kind.
If it is his, that is enough to make it better. He loves to
talk of himself; of his wonderful exploits, his victories and
achievements. He can never listen to the stories of oth



ABUSES OF SELF-ESTEEM.'139
ers, because they -always remind him of something far
more important in his own history. You will observe
that in his conversation he always uses the personal pronoun in the first person.  "I," " My," "'Me," are words
of vast significance. If he has large Destructiveness and
Combativeness he is a tyrant, an oppressor, exacting and
severe. He loves to wield the scepter. Authority he
loves to exercise. He never tires of ruling.
This is Self-Esteem. Its abuse is tyranny, egotism, arrogance, pride, haughtiness, self-conceit, presumption, impudence, boasting.  Its use is to give self-reliance, selfrespect, dignity, confidence, a proper regard for our own
rights, opinions, privileges, character, and standing as a
child of God; to impart a tone of real nobility and dignity to all our actions. This faculty should be cultivated
in the young, for without it, man lacks that spirit of manliness, dignity, and honor which constitutes one of the main
pillars of a reliable and virtuous character.
Its natural language is clear and unequivocal. It is the
language of dignity. It bears the head high; the body
erect; gives fixedness to this natural position, and generally a slow, solemn movement to the whole body. I
need not speak at length of its language. It cannot well
be mistaken. Some of its actions are often confounded
with Approbativeness. Care should be taken to avoid this..The organ of this sentiment is located above Concentrativeness, and between the two organs of Approbativeness, at the crown of the head. When it is large, the
crown of the head is high.




140                 CAUTIOUSNESS.
CAUTIOUSNESS.
Here is one more faculty that has a dear love for self,
and is frightened almost to death if self is in the least possible danger. It is the watch-place on the outer wall of
the soul to give warning of the approach of danger.
Did you ever see a flock of crows light down in a cornfield, or upon a carrion? You must have observed that
one crow always places himself upon some high tower,
or observatory, from which to look out for danger. Whenever he fancies that danger is near, he gives the signal and takes to his wings. In a moment the whole flock
are making off as though death was on their track. This
watch is the faculty to which we refer. Its name is Cautiousness. It is the sleepless soldier of the camp on the
outpost. We are exposed to dangers on every hand.
Enemies lurk in perpetual ambush about us. Disease
floats in the wind, is coiled in our food, our drink, and
rises in miasmas from the earth.
Death has his bow bent and his arrow aimed continually at us. Ruin is riding his red chariot on our track at
the speed of the whirlwind. In the cloud is concealed a
deadly archer, whose eye of fire is fixed upon us, and
whose bolt of flame is quick as the glance of thought, and
ruinous as the breath of destruction.  Pitfalls are beneath
our feet; floods are sweeping around us; pestilence walks
at noonday, and steals in lurking silence at night. Our
reputations, our fair characters are as much exposed as are
our lives. Surely we are in need of a faithful sentinel




THE SENTINEL OF THE MIND.          141
upon the highest eyry of the soul to warn us of the approach of danger. The most vigilant and keen-sighted
that can there be stationed cannot foresee all dangers
and warn us against all harm. It is not in human foresight or power to know all the invisible approaches of
the multitude of enemies that stand around man, thick as
tombs in a grave-yard. But some may be seen. It is
the office of Cautiousness to use the utmost vigilance as
the sentinel of the mind, to watch for danger from every
point, and to exhort every faculty to prudence, to consideration, to close circumspection. It is its office to hold a
perpetual check on the hasty and turbulent impulses of
the mind, and plead with them to " let their moderation
be known unto all men."
Every faculty of the mind would run wild in excessive
extravagance, were it not for Cautiousness to hold it in
check. The passions and the appetites would know no
bounds, the affections would be flames of unquenchable
fire, the sentiments would know not but that they might
clamor in passionate anxiety, day and night, for the objects of their desire, did Cautiousness not hold its steady
rein, curbing their unbridled licentiousness. Man would
not only bring himself to ruin by his reckless exposure to
physical dangers, but he would ruin his mind by an excessive gratification of all the mental desires. He would
burn up his soul by the flames that are enkindled within
it, and which, held in check, constitute its glory and its
grandeur.
Cautiousness may be regarded as the great regulator in




142          A MENTAL BALANCE-WHEEL.
the mind, holding every part in its proper action, and
controlling all by its prudential dictates.
The mind is made up of -hot -impulses on the one hand,
blind as stones, and clamorous- as hyenas for their prey,
and checks and balances on: the other, to hold their power
in proper subjection.  Cautiousness may be considered
the grand balance-wheel, influencing the whole by its
steady and prudent movements. The beauty which. this
regulation affords is truly delightful to contemplate. Who
can look for a moment at the. mind,and not exclaim,
" how wonderful, how sublime! The evidence of a God
is here;"  Long ago it was said,'An undevout astronomer is man." With how much more emphasis' may it
be said, "An undevout phrenologist. is man,.'  I am. lost
in wonder and amazement when I attempt'.to. glancel at
the sublime excellency of the mental constitution,. and
the infinite wisdom  and love displayed in its creation.
Even in these: birds-eye views which we are now taking,
we cannot-fail to see astonishing displays of creative skill
and wisdom, and the clear evidences of.equal'goodness,
Study these, my young- friends,:in humility and reverence,
and give God the praise.
When the impulses are very strohg,- Cautiousness should
be strong also, in order to hold them in proper subjection.
When the impulses are weak, Cautiousness should be. correspondingly weak.  Some, minds require large, while
others require small Cautiousness.  The effects which
Cautiousness exhibit are to be determined, not by its size
alone, but by its size as it relates to the strength of the




BASHFULNESS.                 143
impulses. In some, Cautiousness watches for physical
danger, in others it watches the character. This is to be
determined by the combinations.
Large Cautiousness prevents great risks, great exposures, and great efforts, and hence often makes a man a
small man, who otherwise would be a great man. " Nothing ventured, nothing made," is the old saying, which large
Cautiousness never approved. Thus it is clear that this
faculty may- exercise too great an influence in the character. Its suggestions should be thoroughly weighed by the
intellect. To this it should always make its appeal.
Bashfulness, or diffidence, in children and adults, which
is so painful to endure, and a source of so much awkwardness, arises from excessive Cautiousness. Care should be
taken in the training of such persons, not to inflame this
faculty by threats and by frightening them with real or
imaginary dangers.
Excessive Cautiousness, with small Hope, produces
melancholy. Those having such a combination should
associate with those of an opposite cast of mind, whose
influence will dispel their fears and throw sunshine on
their pathway.
The organ of this sentiment, which is so watchful of
self, is directly on a line between Approbativeness and
the ear, joining domains with Approbativeness. When
large, it gives great width to that region of the head.




LECTURE VII.
The Selfish Propensities-Vitativeness, or Love of Life-Misery Preferable to
Non-existence-Anecdote-Combativeness-The Steam-Engine of the MindIts Uses in all Effort-Abuses-Its Natural Language-Destructiveness-History of its Discovery-Its Legitimate Uses-Necessary to Moral EffortAbuses: Hatred, Cruelty-Education —Interesting Case of a Boy-Secretiveness-Its Nature and Uses-Indian Shrewdness-Alimentivelless-Function
of Alimelltiveness-Acquisitiveness-Its Stimulus to Action-Its Labors and
Rewards-Mammon-Worship.
THE SELFISH PROPENSITIES.
THERE is a class of faculties which regard self in its wants
and dangers, and contemplate its protection and their supply; and devoting their energies in the present mode of
life chiefly to the physical being, they are called Selfish
Propensities. The first of these is,
V I T A T I V    E S S.
It is the love of life. All know how deeply rooted in
our nature is this principle. Man is a dear lover of life.
Life to him is sweet.  Though it is filled with pain; though
overarched with clouds from which leap the live thunderbolts of pain and death; though thorns invest him  at every
foot-fall; though sin spread wretchedness on every hand,




VITATIVENESS, OR LOVE OF LIFE,         145
and grief and sorrow mark him as their victim, still he
clings to life. It is a blessed boon. He loves it well. It
has a thousand dear objects, a vast variety of beautiful
things; and though it is canopied with clouds, the rainbow
of promise spans thetm all. It is Vitativeness that gives
this love of life. This is a principle in the mental constitution as much as the love of offspring, or the love of companions or friends. The very existence of this affection, as
a part of the spiritual man, is to my mind a proof against
the doctrine of the cessation of being, and in favor of the
immortal nature of mind. It is the life of mind that it
loves; the life of the thinking, enjoying, loving principle.
This affection is manifested through a cerebral organ, as
is every other mental faculty. Some have supposed this to
be an inherent principle of all affection; but we find that
in some individuals it is very strong, while in others it is
comparatively weak. Some will cling to, life, though bereft of every enjoyment, with a strong and singular tenacity. For nothing will they give it up. To them there is
nothing that looks so awful as a cessation of being. They
would have life continue though its breath be drawn in
misery.  The celebrated case of M'Gregor, recorded in
some of our school-readers, illustrates the power of this
affection in some instances.  One man once assured me
that endless misery of the most excruciating kind, without
hope of redemption, or relief, was to him far more tolerable to contemplate than absolute destruction, or cessation
firom being. To him nothing was so absolutely shocking
13




146     MISERY PREFERABLE TO NON-EXISTENCE.
as nonentity.  He was not a believer in endless sufferings
in any form; so we may conclude that he spoke the full
sentiment of his heart. The strong love of his being was
his love of life.  Others have told me that in destruction
they could see nothing particularly terrific. They would
prefer to live; but rather than suffer rhuch, they had rather
cease to exist. So that this love is like all others, strong
in some individuals, and weak in others. Those in whom
it is very strong, generally cling to this life with a great
deal of tenacity, even though they have the fullest confidence in an immortal existence.  They love life in any
form, and would prefer to exist forever in this world, rather
than exchange this for one they had every reason to believe
better. Persons in whom this love is very strong, will live'
under circumstances that would destroy the life of those
in whom it is weak. They love life, and determine to
cling to it and retain it.  By this determination they ward
off the shafts of death.
I once heard a story of a maiden lady of great wealth,
who was very low with a dangerous disease, and was not
expected to recover. She was considered, and supposed
herself, at the very door of death. She occasionally overheard some of her anxious relations conversing about her
wealth, counting the several shares, and the amount of
each. The good woman's indignation was stirred, to think
that, in the very hour of her death, her best pretended
friends were thinking not of her loss, but of her money,
which she was leaving to them. In a moment she detertnined that they should not have it; and, to their utter




COMBATIVENESS.                 147
astonishment, ordered away her physicians, and declared
that she was not dying, and would not die, but would live
and take care of her own money. The story says that she
recovered rapidly, and lived many years, to the great annoyance of her friends. There is no doubt but that a
strong love of life does much to prolong this present existence. If one loves to live, and determines to live, disease
must be powerful that will carry him off:
The organ of Vitativeness is located just behind the ear,
nearly under the mastoid process. When it is large, it
extends back of this process, and give great width to the
head behind it. Its size and strength can generally be
readily determined.  Care should be taken that the mastoid process be not mistaken for this organ.
COMBATIVENESS.
Directly above this is Combativeness, the proper and
zealous defender of life and its rights.  Vitativeness loves
life, and calls on Combativeness, its next-door neighbor, to
defend it at all hazards; and so zealous is Combativeness,
oftentimes, in its defense, that it will expose life to the
most imminent dangers, to maintain its own positions.
The proper office of Combativeness is not to fight, but to
give spirit, point, ambition, zest, and fire to the character.
Its main object is to act as a spur to the other faculties; to
goad them  on to activity, to exertion, to vigorous efforts,
to daring exploits, to bold attempts, to brave encounters,
to great undertakings. It is the active, zealous waker up




148        THE STEAM-ENGINE OF THE MIND.
of the soul. It applies its torch of flame to every faculty,
and stimulates each to a flaming life.  A mind without
Combativeness would be like a steam-engine without fire;
a cold and dead association of mighty but sleeping powers.
It would be too dull, too lifeless, too insipid for any of the
active duties of life; too nearly dead to be great or good,
tender or kind. It could neither love nor hate, think nor
act, with any force. It would move at a snail's pace, and
be a perfect dump-actually good for nothing. It would
scarcely give life enough to the body to cause it to breathe
sufficiently to live. While large Combativeness would
wake up every energy of the soul, animate the affections
with a flame of fire, and the intellect with a torch of light.
It would stir the blood to a perpetual fever-heat. It would
give fire and zeal to all the noble aspirations, fervency to
prayer, brilliancy to hope, tenderness to love, warmth to
benevolence, vigor to morality, earnestness to religion, activity to business efforts, and a general vigor and animation to the whole life.
Combativeness can never supply the place of intellect,
but it will often whip up a small intellect to great exertions, and cause it to wear the name and badge of greatnesss; while a mind naturally powerful will lie through life
in dormancy and lifelessness, and actually rust out its gigantic powers, for the want of the stirring impulses of full Combativeness. It is often the case, that a small brain acts with
great energy, and performs a vast amount of mental labor;
while a large one will accomplish but very little, when the
reason for this difference is wholly found in the awakening




ITS USES IN ALL EFFORT.              149
influences of Combativeness. It is the faculty that enkindles the impassioned desire to overcome all resistances,
to surmount all obstacles, to get round and over or through
all barriers, to conquer all enemies, and to hold a triumph
over all victories.  It is the faculty that craves, succeeds,
and rejoices in it. Hence it is of vast importance in all
enterprises. Are you treading the paths of science? Combativeness is necessary to clear the way, to remove obstacles, to break down barriers, to give zeal, and fire, and vigor
in the pursuit of its various objects. Are you prosecuting
the claims of business?  It is equally necessary to stir in
you the strong desire for success, to enable you to cope
with competition, to brave opposition, to fear no danger,
and to press vigorously and boldly onward to the attainment of your object.  Are you in the practice of any profession? Its stirring voice you have need to hear and heed,
or feeble will be your professional efforts, low your professional aims, weak your professional talents, and small
your success. Do you court the rich enjoyments of social
life? Combativeness you need, to enable you to provide
a home and its comforts, and realize the exquisite and refined pleasures it affords to the affectionate heart. Would
you lead a life devoted to goodness, to morality, and religion?  Then the warm fire of this faculty should be enkindled within you, to stir your soul to vigorous efforts in a
divine life, to give you zeal according to the excellency
and the grandeur of your work, and that fervency of spirit,
and strength of aspiration, which will make permanent the
deep and glorious desire for a God-like life.




.... 50     ABUSES-ITS NATURAL LANGUAGE.
The necessity and use of Combativeness, then, are manifest at once. But it is liable to the greatest possible
abuses.  There is danger of its flame rising too high, of its
fire becoming too hot. Then it exhibits itself in a flaming
passion; then it pours forth a volley of angry words, heaps
malediction upon malediction, turns its possessor into the
image of a tiger, ceases to become an inspiration for good,
and deforms, harasses, and degrades the whole sou].  Its
abuse is anger in all its ten thousand forms-fighting, quarreling, contending, fretting, scolding, complaining, faultfinding, vexing, teasing, harassing, denouncing, ridiculing,
abusing, discomforting, etc.  In characters where it is
strong, it is abused unconsciously. It engenders the habit
of sharp speaking, a pert and tart kind of pleasant faultfinding, which is very annoying to others, often planting a
sting in their bosoms which they cannot expel. It often
gives the ability and the disposition to carry on the tongue
a long, sharp dirk, something like the dagger which the
serpent carries; and it is run remorselessly into every body's
heart that happens to do or say any thing that does not
exactly please.  In characters where it is strong, it gives a
wonderful disposition and ability to use sharp, sarcastic,
venom-toothed words; words that bite, and sting, and corrode; caustic words, that eat into the very quick, and
make one's soul smart as though an adder had stung it.
This faculty is very generally abused in giving frequent
utterance to such corroding words and sentences, and giving birth to the feeling out of which they grow. The natural language of this faculty is very plain. It gives a




DESTRUCTIVENESS-HISTORY OF ITS DISCOVERY. 151
quick, sidewise snap to the head, with a little cant back.
ward. It gives a hasty, quick tread, and a kind of snap to
all the motions of the body; a quick, hasty, clipping manner of speaking; a darting, vivid expression to the countenance, and a restless and impatient manner to the whole
person.
DESTRUCaIVENESS.
The nearest kindred to Combativeness is a faculty named
Destructiveness.  By common consent, among phrenologists, it is called by this cognomen; but it is most evidently misnamed.  It is named in view  of its abuse,
rather than its use. The great leader in phrenological science was long at a stand whether he should call this faculty
Destructiveness, or not.  He disliked to believe that man
was a destructive being. Yet he saw him, in his wars, murdering his own species; he saw him, in his sports, destroying the animals about him, often doing it for the merest
pastime; he saw him, for aliment, devouring the very animals which did him the best service. And what could all
this mean?  He must have a faculty in his mind which
delights in destruction.  Often, in children, we see a species of delight in destroying their toys and playthings.
These considerations induced Dr. Gall to christen this
faculty Destructiveness.
But it appears to me that it is- named with reference
to its abuse. It is true that man does all these things;
but he doos them in abuse of his nature, in abuse of the
very faculty which enables him to do them. Similar re



152             ITS LEGITIMATE USES.
marks might have been made on Combativeness. That
faculty is also named from its abuse.  Man is a combative, fighting being, under the abuse of his nature. The
true and legitimate office of these faculties is, to give energy to the character; to give force to the action of the
other faculties. Combativeness is the fire, while Destructiveness is the steam, of the spiritual engine. Combativeness kindles the fire which raises the steam, by which the
whole mental apparatus is forced into powerful and active
labor. And a mind without Destructiveness would be just
as useless as an engine without steam. Force of character, energy of spirit, power of action, are conferred by this
faculty. It is the spring-source of that prime and cardinal
virtue, Perseverance. We have often heard the praises of
perseverance; we have heard of its energy, its labors, its
tireless arm, and unflinching zeal. These are but so many
praises of Destructiveness.  Perseverance, however, it
should be remarked, is a compound virtue, formed by
Destructiveness and Firmness; but its active element, its
element of power, comes from the faculty of which we are
treating.  All men of energy, of bold and resolute determination, of vigorous action, of strenuous endeavor, of
thorough-going force, are strongly endowed with this faculty.
It gives power to the will, vigor to thought, and success to
action. It is pre-eminently the faculty of success. It digs,
forces success out of every enterprise it undertakes.  Look
around you at the successful men in the conflict of life;
they have strong and active Destructiveness. It is necessary in every business and pursuit, even in the pur



NECESSARY TO MORAL EFFORT..15
suit of moral good. The moralist must have it strong, or
his morality will be weak and sickly. The religionist has
it strong, or his religion will be but a faint desire. It will
never show itself in noble actions, in self-denial, in strenuous spirit-struggles for good. In no work of life is it more
absolutely necessary than in the self-sacrifice and discipline
imposed upon man as the noblest and last duty of religion.
To overcome the undue exercise of the selfish sentiments
and propensities, to curb the appetites, to bridle the lusts,
to resist temptations, and to labor with a manly boldness
and vigor for the high vantage-ground proposed by religion, is a work of indomitable energy. The reformer has
great need of this power of mind.  He has to oppose old
errors, old practices, time-honored usages, and work his
way against the strong tide of popular sentiment, and the
mighty barrier of popular prejudice. Silent will be his
tongue, and palsied his hand, if he is not strongly endowed
with the energy and power of Destructiveness.
Every man, every woman, has need of the strong impulse given by this stirring, pushing, daring, restless energy
of soul. It is the origin of efficiency and thoroughness of
spirit, and the sworn enemy of tameness. It nerves the
arm with power, sharpens the intellect, stimulates the
moral sentiments, fires the affections, presses into action
every power of the soul. It gives not a fitful flame of energy, but a steady, burning impulse.  Most essential is
this faculty of the human mind; yet it is liable to great
abuses. It is a strong impulse; a powerful passion; and
when not held by the strong rein of self-restraint, it often




'154          ABUSES-HATRED-CRUELTY.
overruns all bounds of moderation, and bursts out in vio.
lent passion, in deep anger, in boiling resentment. When
it is stirred to hatred, it is deep and uncontrollable. It is
the madness of the bull-dog, the deep, vindictive rage of revenge. It is the feeling that holds grudges, that cherishes
resentment, that burns in a fire of perpetual hatred. It
never likes to bury the hatchet. It wars against forgiveness.
It is the seat of every thing that is awfully black and revengeful in malicious hatred.  The organ of this powerful
faculty is in the base of the brain, just above the ear. It
is in the center of the basilar brain.  When it is large, it
gives great width to the head; and when very large, it
makes the head nearly round, like the head of the bulldog. Beware of a large round head; it has a gulf of
tartarian flames within it. The head should not be too
flat nor-too round. If too flat, it will lack energy; if too
round, it will be very liable to run into the extravagant
abuses of Destructiveness. Great care should be taken in
the cultivation of this faculty. It should be trained with
tender solicitude, and made to work for the higher and
nobler sentiments.  When it is very large in children, the
only way of proper treatment is to mold their spirits with
kindness. I once tried an experiment on a little boy about
four years old. He was a sweet, active, and usually a
good child. It was in the early part of my teaching, when
I had not so much control over children as I afterward obtained. I observed, on the first day that this boy entered
school, that he had enormous Destructiveness, and I feared
that I might have trouble with him. Several weeks pass



EDUCATION-INTERESTING CASE OF A BOY.    155
ed, and he proved himself as pleasant a scholar as I had
ever had. Now, Phrenology, thought I, where is your
test? Notwithstanding the child's perpetual pleasantness,
I doubted not the testimony of this science, that cannot
lie. At length the day of trial came. The little fellow
wished one day for a privilege that I thought it not proper
to grant him, and in refusing to comply with his request, I
accidentally did it in such a way as to offend him. He
commenced a loud and boisterous cry. I coaxed, plead,
entreated; tried every means within my power to pacify
him, but all to no effect. I tried letting him alone, but
that made him all the worse. Again and again I tried to
flatter and coax him to quietness, or to turn his attention
to something else; but no, he grew every minute the more
willful and outrageous. After some half hour's fruitless
effort in the way of kindness, I thought I would try the
force of threats. These succeeded no better.  I then resorted to the rod; but this only added fuel to the flame.
I whipped him till I was afraid I should do his body a
positive injury, if I persisted. I then imprisoned him
under a desk till he cried himself to sleep. He slept some
half an hour. Hle then awakened in as much of a rage as
when he went to sleep, and commenced his bellowing cry.
I went to him and endeavored to pacify him, but all to no
effect. After crying at the top of his voice for some half
hour longer, I went again and spoke in the sweetest tone I
could use, and lo! it was like a miracle. He looked up
and smiled, as does the teary sky after a thunder-storm.
He wiped up his face, took his seat, and looked as happy




156    SECRETIVENESS-ITS NATURE AND USES.
as one first delivered from a dreary prison.  His violent
passion lasted nearly two hours. Had he been strong
enough, he would have worked his way to the desired object, had it lain through a stream of blood. This illustrates the abuse of Destructiveness, when very large.
SECRETIVENESS.
Between the organs of Destructiveness and Cautiousness
lies the organ of Secretiveness.  Man is in great need of
a faculty which shall enable him to conceal his feelings, to
hide them from the public gaze. If every feeling of his
heart, every thought of his intellect, and every suggestion
of his propensities were acted out, and the whole inward
man, in all its various states and changes were exhibited in
the outward life, what a strange, ludicrous life he would
exhibit!  Who would have the world know the secret
whisperings of his propensities? the contentions and struggles that go on within him? Then, how could man form
his plans of life, do his business, control his affairs, if the
suggestion of his every faculty was carried at once into the
outward life? The truth is clear, that a concealing faculty
is absolutely needed. It is necessary for him to hang a
curtain around his soul, and do his planning behind it.
Secretiveness affords this curtain.  When very strong, it
is the seat of hypocrisy, lying, cheating, deceiving, trickery, stratagem, and all kindred vices. It gives a low
shrewdness, cunning, and deceitful sharpness. It is the
leading power in the Indian character.  It is the source of




INDIAN SHREWDNESS-ALIMENTIVENESS.         157
Indian shrewdness and cunning, watchfulness, and deceit.
When combined with large Acquisitiveness and small Conscientiousness, it makes a thief. You will see its best
illustration in the cat tribe of animals. See how cunning
and shrewdly they lie in wait for their prey.  WVhen this
organ is large, combined with a large development of
the other side organs, it gives a sharp business tact to
the mind, a planning, scheming, contriving disposition in all
business matters, and almost always makes a successful
character.  Its natural language is sly circumspection,
watchfulness, a catish expression and action; a still, careful walk; a low, sly tone of voice, frequently falling into a
whisper; a disposition to whisper in the ear, to step aside
to say the most trivial thing, etc. It is a very useful faculty, but is liable to abuses. Great care should be taken in
guarding it well. It needs a world of good training.
ALIMENTIVENESS.
No fact is more clearly written in the history of the human species, and in the experience of every man, than that
man is an eating and drinking being. Eating and drinking
is the business of life. In every season of life he eats. In
every age of the world he has eaten. In all countries he
eats. The high and the low, the rich and the poor, eat.
The king and the beggar, the belle and the washerwoman,
the professional man and the chimney-sweep, all eat.
Surely we need no more proof than we have, that man is
an eating being. He devours every green and every liv14




158          FLUNCTION OF ALiMENTIVENESS.
ing thing.  Who doubts that man has a natural disposition to eatS This is a mental, not a bodily disposition.
It is the mind that calls for food when the body is in need
of it. The body is the mind's subject. The mind must
take care of it; preserve it; guard it; supply its wants.
It is continually subject to the wear and tear of life. This
continual decay is supplied by food. The organ which
gives appetite is in the base of the brain, and is located just
in front of the external opening of the ear, and above the
cheek-bone.  When it is very large, it gives a full, swelling appearance to the sides of the head, in front of the ear;
a widening from the eyes back.  It makes a good eater, a
lover of good victuals. It gives a warm respect for the
table, and especially for its precious burden.  Feastings
and fast-days are to this faculty great and memorable occasions.  In woman it gives an excellent ability for the
culinary profession, and makes her an accomplished mistress of the kitchen, cooking-stove, and dining-room. If
time would permit, I should like to speak at length of the
abuse of this faculty.  Men, instead of eating and drinking
to sustain life, are eating and drinking to destroy it. They
are eating themselves into the epicure's grave. They gratify appetite at the hazard of health, life, peace, wisdom,
morality, religion, spiritual progress, happiness, and every
thing else that is good.
ACQUISITIVENESS.
That man has an acquisitive disposition, no one denies.
It is proved by his life, by his large estates, by his daily




ACQUISITIVENESS-ITS STIMULUS TO ACTION.   159
objects and labors, by his service for Mammon. Acquisitiveness is the property-loving instinct. How deeply
seated is the love of gain in our natures! and how much
does it influence us in our daily avocations! Look out
upon the world, and see the scramble for wealth.  In every continent, and on every island where civilized man is
found; in every country, nation, state, town, neighborhood,
men are eager for gain. Days, and months, and years are
spent in earnest efforts for acquiring vwealth, in almost every one's life. Look at Commerce, with her million sails,
her thousand engines, and her innumerable flotillas.  Behold Agriculture, with her harvest-fields and graineries
spread all over the world. See nMechanism, plying her myriad spindles, hammers, saws, and industrial engines. What
is the mightiest spring of action in all this busy world of
labor? Is it any natural want or necessity? No; for
the wild man of the forest can more easily supply his natural wants. It is the love of gain.
The love of distinction, no doubt, has much to do with
it; but the strongest moving power is the faculty of Acquisitiveness. Open a gold mine, and it sets the world
crazy. Discover a new article of commerce that offers
opportunities for great gain, and what a pulse will beat
throughout the civilized world!  Open a new territory,
and the tide of emigration sets toward it as though an irresistible attraction lay there. Any thing that offers a fair
chance of great gain will upheave the very foundations of
society. Such is the power of the Acquisitive faculty. It
cries "get, get, get!"  It is a strong and powerful impulse,




160           ITS LABORS AND REWARDS.
stirring the whole soul oftentimes to the most vigorous
and determined action.
This faculty is absolutely necessary to man's well-being
and happiness.  He has need of an Acquisitive ability to
enable him to lay by a sufficient store of life's necessaries
to guard him against want, to support him in the hour of
sickness, misfortune, and age; and to give him an opportunity to bless the needy, feed the hungry, clothe the naked, instruct the ignorant, and do all acts of goodness which
his heart shall dictate. It is necessary for man's well-being
that governments be founded, laws enacted and executed,
schools established, asylums made, books and papers published, roads built; public houses, churches, hospitals, etc.,
erected-all of which would remain undone, were it not for
the Acquisitive faculty. The means by which all of these
noble objects are accomplished are garnered up by Acquisitiveness. Then, again, Acquisitiveness, like all the other
faculties, has its twofold office, its material and spiritual
use. There is truth to be garnered, knowledge to be
hoarded, wisdom to be gained, character to be acquired,
and all the inestimable treasures of the heart to be secured.
The intellect is to be stored, the moral man is to be enriched with the endowments of righteousness; and he must
have its diamond wealth. All these things are to be acquired. Acquisitiveness affords a strong stimulus for their
attainment. This is the ultimate end and object of the
Acquisitive faculty. This is its spiritual office. It is a
grand, noble faculty, designed to work out for man a glorious end. It should be properly cultivated and directed




MAMMON-WORSHIP.                161
to its spiritual objects. It should be made to work for the
acquisition of whatsoever is good, beautiful, and true. It
should not be permitted to waste its energies on earthly
objects-merely on gold, wealth, perishable things; but
taught to look beyond, to the permanent and enduring
wealth of mind.
This being a strong and active faculty, it is very liable
to abuse. Its chief abuse is " Mammon-worship." It loves
"the dimes," and is always ready to fall down and worship a golden calf, or any image that is made of gold, or
looks like gold, or can be converted into gold, or any thing
that gold will buy. It causes penuriousness, littleness,
meanness, tightness, or tight-fistedness, and all kindred
vices. It makes the miser lean, gaunt, niggardly as he is
-a monied lunatic-being subject to a morbid action of
the organ of this faculty.
When it is large, and combined with small Conscientiousness, it causes theft, robbery, and murder, for money,
and all kindred crimes. It has a wonderful power of magnifying money. It will make a silver dollar look as large
as a full moon, and an eagle like a moon through a
thousand-powered telescope.' Take care of the cents, and the dollars will take care
of themselves," " time is money," "save as you go," are
adages that had their origin in this faculty. When it is
large, its possessor is a money-maker, a money-saver.
When it is small, he possesses but little ability to keep
what he earns. Money will slip through his fingers. He
will find a thousand ways to spend it. Give him the best




162          LOCATION OF ACQUISITIVENESS.
opportunities in the world, and he will not get rich. Let
-him earn ten thousand a year, and it will not supply his
wants.  Many such persons we find.
The organ of this faculty is located just above and a
little back of Alimentiveness. It is directly in front of
Secretiveness. When large, it gives great width to the
head, just above and in front of the ears.




LECTURE VIII.
The Perfective Group of Faculties-The Faculties of Civilization-The Manufacturing Talent-The Mechanical Organization-Tune, its Location-The
Power of Music-The great Masters in Music-Music, the Language of the
Soul —Ideality, Perfection, Imagination-Beauty, the Basis of its InspirationIdeality, the Poetical Faculty-The Foundation of correct Taste-Sublimity —
Objects which inspire Sublimity-Its Influence on Poetry and Oratory-Imitation-Its Function and Location.
SEMI-INTELLECTUAL SENTIMENTS.
WE approach now a more delightful region of mind.  We
enter upon enchanted ground. The charmed region of the
imagination is before us. Here is the mysterious, wonderworking wand of mechanism. Here is the thrilling, enrapturing power of music.   Here is the charm-bearing
sense of the beautiful, and the powerful sentiment of sublimity. This is called the semi-intellectual region of mind.
When strong, it gives a wonderful power of appreciating
whatever is beautiful, complete, finished, exquisite, grand,
lofty, and majestic. It is the poetic corner of the soul. It
gives all those fine flights of fancy; those lofty careerings
of the imagination; those exquisite revealings of intuition; those  sun-flashes of poetic genius, which sparkle
along the pages of the masters of the greatest of hu



164         THE FACULTIES OF CIVILIZATION.
man arts.  Poetry! thou art the offspring of genius,
the human child with angel powers, the earthly type
of heavenly things; and thou art born and cradled, nursed
and grown in this department of the mind.  Here,
close by the side of the throne of reason, under the very
droppings of the sanctuary of religion, just above the flames,
but not above the subdued heat of the passions, thou hast
grown to possess thy matchless charms, thy divine beauty,
thy spirit-stirring power. Out from this focus of awakening energies, this meeting-place of heaven and earth, thou
hast come, wrapt about with thy charm, shining with the
light of thy soul, to ravish and bewilder the senses, and
the souls of human kind. Come, worshiper of the mind's
great Author, witness here the infinite beauty of His arrangements. See what a star-girded palace He has prepared for the birth-place of poetry. Around it stand the
watchful sentinels of reason, charity, religion, and righteousness. Below it dwell the tide of earthly passions.
Thus, poetry is evidently heaven's evangel to earth-God's
minister to men. And this department of mind is of inestimable value in elevating, refining, redeeming human
creatures. It wraps earth in the charm of heaven, robes
the material in the garments of the spiritual, and gives man
a foretaste of the life to come. Excellent and holy is the
office of the semi-intellectual powers. They are the servants of the higher, and minister to, guide and sanctify the
lower faculties. But we must approach them singly, and
therefore first call your attention to that great agent of cisilization, Constructiveness.




THE MANUFACTURING TALENT.          165
CONSTRUCTIVENESS.
The first and lowest of these is Constructiveness, the
making, building, constructing, mechanical ability, which
civilized man exhibits in such multiform splendor. It is
useless to particularize in this mechanical age. The wonders of the Crystal Palace of London, in which the world's
great industrial fair was exhibited, speaks for this faculty.
The houses in which we dwell, the costumes we wear, the
carriages in which we travel, the towns and cities in which
we congregate, the farms we cultivate, the millions of labor.
saving machines with which we ply the busy concerns of
life, the shops that dot our continents all over, and the
ships that checker our seas, are all but so many living
voices of this faculty. Man is said to have been made in
the image of his God. God is a mechanic of infinite skill.
He built the universe, an infinitely sublime spectacle of
mechanical design and execution. Man builds his houses
and his implements of labor. And how sublime a spectacle does he exhibit in his mechanical operations. What
would man be without Constructiveness! A wild man of
the woods at best. This faculty has administered as much
to man's elevation, perhaps, as any other in his mind. It
is the first that is called into requisition, in the act of civilization. It is that which fiurnishes us with all the conveniences, and nearly all the comforts of life. It is Constructiveness that makes the mechanic, and the mechanic almost
makes us. One moment's consideration will show us how
much we are dependent upon the mechanic.  All that




166        THE MECHANICAL ORGANIZATION.
adorns and embellishes life, we get at the hands of the mechanic. We can scarcely think of any thing but air, water, and wild fruits, for which we are indebted to the mechanic. Useful and honorable then is the true mechanic.
When the organ of Constructiveness is combined with
large Perceptives, and a keen and active temperament, it
constitutes a genius in mechanism. This combination usually forms an artist, or a workman at some refined species
of mechanism. All the prominent artists that I have seen,
have this combination. Thus, if God makes a man'an artist, He writes out that fact on his head and in his nervous
excitability. Go- into a school of young men and pick Out:
the artist, the genuine mechanic. You can tell them  as
well as you can tell a white man among a crowd of black
ones. They have prominent Perceptives, wide heads in;i
front and above the ears, or about the temples, with:active
temperaments. With these the principles of mechanism
are a perfect joy. They behold an exquisite piece of workmanship with ravishing delight. A machine-shop, a factory, a work-shop, where finished mechanics: or artists are
plying their busy trades, is a place of the richest entertainment.  They delight to' work;with their own hands in
making and constructing such things as please their tastes.
And they have ability to work. They can work, as'it
were, by a sort of intuition, work as though the genius of
mechanism directed their hands. Every thing that comes
from under their hands has the finish of perfection upon it.
They know how to make'every thing just right. They
know how, they don't have to learn how; while those who




TUNE-ITS LOCATION.               167
are the very opposite in form of head, and in constitution,
can make nothing. I once knew a man in Vermont of this
latter description, who, his wife said, could not make a button to hold a door, could not make any thing; but fortunately for him and his family, he was a great man at digging potatoes. It was said that he could dig and put into
a cart seventy bushels in a day. As wisdom will have it,
every man is made for something. The organ of Constructiveness is directly in front of Acquisitiveness. Its
size may generally be told by a glance of the eye from a
front view of the sides of the head. When it is large, it
gives a swelling appearance to the sides of the front head.
TUNE.
Just above and a little forward from Constructiveness is
located the organ of Tune, which manifests the faculty
which delights in musical sounds, in concords, in harmonious strains, in sweet, floating melody. The charm which
this power of mind feels in the presence of sweet, concordant sounds, is perfectly transporting and intoxicating.  It
carries its possessor into the third heaven of bewildering
joy. When united with large Time-the organ of which is
located just in front of Tune, the office of which is to recognize the passage of time, and count its moments as they
roll, and which is ever pleased, yea, delighted with the
metrical flow of numbers-its gratification affords one of
the most intoxicating feasts of delight, of which mortals
are permitted to taste. It is then that the rich and exhila



168             THE POWER OF MUSIC.
rating charm of music is felt, and its powerful spell is
thrown around the soul; then that it rules with the tyrant
energy of a master-passion the whole inner court, and gives
the mind up a subject to a fever-fit of delight. The power
of music we nearly all of us understand. It is almost universally felt. How it works within us a wild delirium of
joy, thrills the trembling nerves of feeling, pours along the
current of life its floods of soul-stirring harmony, and
breathes an influence, at once wild and sweet, through the
whole being.
There is no doubt that this power is conferred by a distinct faculty, or faculties of mind. In some it is very
strong; in others it is very weak. The power to make or
appreciate music is a compound power, for music is a
compound made up of harmonious sounds, uttered in flowing measures of time. To make it, or appreciate it, two
faculties of mind are required; one to give utterance to the
proper sounds, the other to measure those sounds into the
correct time, or into their proper divisions, or feet. In
persons in whom both of these faculties are strong, music
is an intuition; a rich, natural spontaneity; especially if
the temperament is strongly mental, so as to give that exquisite delicacy of taste, perception, and feeling, requisite
to detect and make all the nice varieties of sound and harmony, which constitute the supreme charm of music.
Blest are they who have these organs well developed,
and have properly cultivated them. They have within
themselves a source of thrilling and elevated pleasure, and
one, the tendency of which is to refine and bless their souls.




THE GREAT MASTERS IN MUSIC.           169
But these faculties, like all others, are the subjects of cultivation. In order that their best influence may be exerted, their highest pleasure realized, and their grandest powers manifested, they must be subjected to a long,
rigid, and tyrannical discipline. Look at the masters in
musical science, Hayden, Ole Bull, Jenny Lind, Catharine
Hayes.  They are what they are by their untiring diligence in cultivating their powers. They determined to,
and did persevere against all obstacles. The best female
singer I ever heard, told me that she had spent the best
part of eight years in the study of music. To be great in
this science, requires the same exertions that it does to be
great in any other department of human exertion. Who
are our eminent lawyers, physicians, statesmen, divines?2
Those who have devoted a half century of untiring effort,
study, and practice, to their several professions. The men
of labor, of toil, of unfaltering perseverance for the attainment of their objects, are the men of success. The musical talent is, perhaps, as nearly universal as any other,
even as the talent for the use of language, and yet but few,
comparatively few, are musicians. All men make a free,
and nearly all a copious use of language; all men talk, express easily their thoughts. Why then should not all men
sing, be musicians, appreciate and enjoy music, make melody in their hearts?  There, of course, must be a great
diversity of musical ability, as there is in every other nataral talent. But this is no reason why our musical natures
should not be cultivated.  It is rather a reason why they
should be cultivated, that all may be more equally devel,
15




170      MUSIC, THE LANGUAGE OF THE SOUL.
oped and enjoyed. Every heart should be the home of
music. -Every home should be an orchestra for sacred,
and an opera for sprightly, gladsome music. The richest
sentiments of the heart are to be sung. The holiest feelings of the soul find their best utterance in music. The
warmest, purest affections express their fervor in song.
~Music is the natural language of a full soul. The mourner, yes, even the mourner loves the mellow, grief-laden cadences of slow and solemn music. The patriot expresses
his bursting joy in the rich notes of the bugle; the warrior
shouts in answer to the stirring fife and drum; the worshiper rises in praise with the swelling strains of the orchestra; the lover melts to the soft tones of his ravishing
lute, whose very melody seems the sweet breath of love.
It is proper, then, that all should be master of this glorious
science. One day which is to come, all must be taught,
and will willingly, yea, gladly join in the anthem of redemption. All souls will one day be full of love and
praise, of heavenly aspiration, and glorious sentiment. At
once, then, they should enter upon a preparation for that
great day of the fullness of glory; at once they should be-?gin to taste a prelibation of that flood of angel music which.is to be poured into the ear of creation's King. While
the infant mind is untarnished with sin and corroding care,
this heavenly element should be awakened to a chorus of
harmony that shall ever swell above the harsh discord of
life. Early should the soul's great powers be developed
for the work of the immortal world, and the enjoyment
of immiaortal felicities.




IDEALITY, PERFECTION, IMAGINATION.       171
IDEALITY.
Just above Constructiveness lies the organ of Ideality.
It manifests the sense of beauty. It is the central power
of what the old metaphysicians called imagination. Its
office is to confer the idea of beauty, perfection, completeness, finish. It is joined closely with Constructiveness,
and assists it much in inspiring its conceptions of perfectness in mechanism, both in principle and in action. Every
mechanic should have well developed Ideality, in order
that he may be a finished workman, may give completeness to his work, correctness to his taste, and harmony to
the products of his skill. Ideality has a wide range for its
operations. "No pent up Utica contracts its powers."
The whole boundless universe is the scene of its delights
and labors. From the starry sky to the flowery earth;
from the radiant pole to the flashing meridian; from  the
tiny insect to the omnipotent God, it loves, admires, and
glories in the beautiful.
The completeness, finish, harmony, and perfection of all
the works of nature, are the food on which it delights to
feast.  The flower is beautiful, and Ideality loves it. The
plant is beautiful, and Ideality tends, waters, and cherishes
it, to preserve and perfect its beauty. The landscape is
beautiful, and Ideality gazes upon it with a kind of delirious joy. The rippling brook, the leaping cascade, the silvery stream, the sloping hill, the flowery lawn, the leafy
grove, the round-topped tree, the graceful willow, and the
clinging vine, the morning dawn, the white, floating cloud,




172     BEAUTY, THE BASIS OF ITS INSPIRATION.
the golden sunset, the gay birds of plumage, the radiant
bow of promise, the starry canopy of night, are all beautiful, and they are all the dear, darling children of Ideality.
It loves them as the mother does her babe; and it never
looks at them without feeling a strange, wild delight, such
as the lover feels when he gazes into the eyes of his beloved. All beauty works an inspiration in this faculty. It
loves the beautifiul in art as well as nature. Beautiful
buildings, fences, yards, pieces of mechanism, such as furniture, carriages, dresses, books, statues, pictures, paintings, shells, etc., awaken its delight and charm it into a
passion of pleasure. It is the faculty which makes people
well-nigh crazy in their admiration, wild, uncontrollable,
which bursts out in exclamations, ejaculations, and delirious expressions of delight which nothing can restrain, and
which, without respect to time, or place, or occasion, or
company, will give utterance to the thrilling and beautiful
emotions that rise within it. When it is strong, with a
very refined temperament, it gives a richness, deliciousness, exquisiteness, delicacy, and refinement to all the feelings, which completely elude the touches of the most delicate and powerful pen in their expression. They are to
befelt by souls so fortunately endowed, but are never to
be described.  There is a beauty in this faculty, in its delicate and exquisite sense of perfection, which far transcends
all material beauty, and which the faculty itself greatly admires and loves in others. This faculty and temperament
is the spring-source of all true poetry. It loves, writes,
feels, thinks poetry.  It is always poetical.  And though




IDEALITY, THE POETICAL FACULTY,          173
it writes prose it will breathe into it the spirit of poetry.
Its conceptions will always be fine, chaste, and pure, but
strongly tinctured with what cooler and coarser minds call
extravagance. Every writer that has this mental power in
great strength, will show it in his writings. He will be
flowery, florid, extravagant, generally verbose, full of hyberpole and figures. Every thing must be finished to his
taste; every sentence completely rounded, every word just
the one, every epithet the strongest, and that in the superlative degree. This power, properly cultivated, gives the
highest charm of perfection to one's style. It loves style
oftentimes more than sense, and if not well disciplined will
frequently sacrifice the latter to the former.  It generally
gives quickness, sprightliness, gorgeousness to one's style,
which makes it generally pleasing.  Young writers should
guard against its abuse.
When it is united with powerful intellect, it gives beauty and richness to intellectual pursuits; adds a new fire to
the flame of intellect, and generally quickens it to wider,
vaster, and more comprehensive views, and tinctures its
philosophies with the theoretical, the visionary, the ideal,
and extravagant.
When united with strong propensities, it fixes its attention chiefly upon objects of material and physical beauty; beauty of person, form, color, activity, motion, energy,
etc. When it is united with strong moral sentiments, it
admires, most of all things, the beauty of character, virtue,
purity, charity, honesty, righteousness, religion; the beauty
of spiritual and immortal things.  This is evidently the




174      TfE — FOUNDATION OF CORRECT TASTE.
highest use and end of Ideality. When united with strong
affections it admires warmth, ardor, and strength of friendship and love. Thus the character which Ideality assumes
in any mind will always be greatly affected by its conmbinations.  But it will always love something finished, complete, perfect in its kind. It dislikes the coarse, the low,
vulgar, inharmonious, disjointed. It is pained beyond expression with all such things. Ideality has much to do in
the formation of correct tastes.  And in the gratification
of its tastes it is very particular. It must be satisfied, or
it is greatly pained. Few can imagine the pain, the actual anguish, the coarse and vulgar expressions of taste give
to refined Ideality. So it is a truth, that he who has such
an organization is capable of the most* exquisite happiness;
but is also capable of the most intense misery. I have observed that Ideality is almost always strong in reformers.
It is pained at the misery and wretchedness, vulgarity and
depravity which it everywhere beholds; and is delighted
with the views of peace, prosperity, harmony, and excellency, which it beholds in its visions and dreams of a perfect world, and a perfect society; and it urges the whole
mind to co-operate with it in effecting in reality what it
beholds in, vision.
Perfection is its grand end.  For perfection it was
made. In perfection it finds its delight. Perfection is its
dream of joy, blessedness, and hope. This love of perfection is a part of the immortal mind; and that mind
must forever remain miserable if it cannot reach perfection itself, and behold perfection throughout the realm of




SUBLIMITY.                    175
mind.  This faculty clearly points forward, in my mind,
to a day of perfection yet to be attained by itself and all
sentient and moral beings.  Its grand object in the mind,
no doubt, is to secure this glorious end.  It desires perfection in itself, and is miserable at the sight of imperfection in others.  No human being can ever be perfectly
happy while imperfection is found or known to exist in
the universe of God. Glorious are the inspiring prospects
given by the prophetic views of this faculty. It is tihe
prophet of universal perfection, the inspirer of a strong
desire for a perfect life, a perfect mind, a perfect wisdom,
and a perfect love.  Let it be cherished with affection,
cultivated with the choicest care, and invigorated with
the dews of a perpetual devotion to its glorious interests.
S U B L I M I T Y.
Stepping back from Ideality, just at the corners of the
middle head, we meet the organ of Sublimity, the office
of which is to manifest that power of mind which recognizes the grand, the vast, the magnificent, and sublime in
nature, art, feeling, thought, and action.  The mountain is
grand, and sublimity loves it.  The wide, rolling river is
grand, and its swelling grandeur touches this faculty. The
thundering cataract moves with power upon this same
faculty.  The great ocean, the arch of heaven,. the circuit
of the world, the lightning's flash, the roar of thunder,
the tread of armies, the movements of nations, the great
moral movements of God, in creating and controlling man.




176       OBJECTS WHICIH'INSPIRE SUBLIMITY.
kind, the plan of redemption, the prophecies of a time of
universal concord and peace, of the gathering of all nations, and the people of countless ages into one home,
one spirit, one wisdom, and one law, are all objects of
grandeur and magnificence, and they appeal to the faculty
of Sublimity with a tremendous power.  It contemplates
these with a lofty delight.  The charm which it inspires is
similar to that inspired by Ideality, save that it is awakened by different objects. It gives comprehensiveness, vastness to the mental conceptions, plans, and operations, and
inspires strong desires for the accomplishment of something in accordance with its own vast spirit. When united with strong intellect, it gives width, comprehensiveness, and grandeur to the intellectual conceptions, and
gives a peculiar pleasure in contemplating and studying
the sublime works of the universe and its God.
The highest exercise of this faculty is, doubtless, the
contemplation of infinity as applied to God, to illimitable
space, and eternity of duration. No other mental power
is capable of grasping these ideas, and no one but this
contemplates them with pleasure.
When united with strong moral powers, it inspires
moral grandeur, sublime views of God, hIis creatures, and
His moral government, and contemplates the grandest
possible results to the great work which God is performing in His moral creation. It is greatly inspired by hope,
which lives next to it, and hence delights in contemplating
the future filled with the grand results which it delights
to behold.  This faculty, together with Ideality, clearly




ITS INFLUENCE ON POETRY AND ORATORY..177
points forward to a time when it shall find a full and complete blessedness in realizing that moral grandeur which
the- Revelator contemplated, when in vision he heard
"Every creature which is in heaven, on the earth, under
the earth, and in the sea, and such as are in them, saying,
Blessing, and honor, and glory, and power be unto Him
that sitteth upon the throne, and to the Lamb forever and
ever."   Sublimity clearly shows itself in an author's
style. It speaks out its own appropriate language, and
gives life, loftiness, and nobleness to the style. Those
poets who write under the inspiration of this faculty are
the poets who live and will live through all generations.
Homer, Milton, Pollock, Bailey, are of this character.
Their style is full of strength, majesty, power, and lofty
magnificence.  Their periods are like the rolling of ages;
their thoughts like glittering worlds; their rises and falls
like ocean tides. They carry us along in their majestic
strength, like the storm-god whirling the obedient clouds.
There is something more than captivating in such authors.
They are absolutely overpowering. They wield the scepter of an almost divine authority, and toss to and fro the
little minds of their readers like leaves in a whirlwind.
When this organ is large, it gives great width to the.
middle of the top head.  It is directly in front of Cautiousness. It exercises an ennobling influence in the character, and when strong, makes its possessor despise little,
mean acts and thoughts. It wants every thing done on a
great scale, worthy of 4 true man.




178                  IMITATION.
IMIT AT IO N.
Above and a little in front of Ideality is the organ of
Imitation. It may truly be called the parrot of the human soul. It seems to be entirely destitute of originality.
It is the spring of no new thoughts.  It wishes to walk in
no untrodden paths. It always wants a guide, a pattern.
Give it a pattern, and it can do almost any thing imaginable. But without a pattern it is powerless. As a mechanic, it works after a pattern; does what it has seen
done, and nothing more. This mental faculty assists the
mechanic very much, for it enables him to imitate every
thing that he has seen in mechanics, and this, added to
the inventive power, gives a two-fold advantage to the
mechanic.  A  dressmaker having this organ large can
make any thing she has seen in the form of a dress. The
same is true of every kind of mechanic.
When this is very strong in any mind, it gives a good
talent, and a desire equally strong to imitate every thing
curious, odd, strange, or new. In children it operates
very strongly, and forces them to attempt to do almost
every thing that they see older people do. Their ten
thousand pranks are done in imitation of what they have
seen, hence the propriety of a correct example. All the
moral force of example appeals to this faculty. We are
all of us imitators, and greatly under the influence of the
examples which are daily set about us. From the infant
to the grandsire are imitators; but the king of imitators
is the true, successful actor. All who have been noted




ITS FUNCTION AND LOCATION.          179
stage actors, players, dramatists, have been indebted to
this faculty for their eminent success. It is located on
each side of Benevolence, and gives a round, wide, full
head from Ideality over to Ideality. Let the class examine the heads of good imitators, mimics, etc., and they
will soon learn the appearance of the organ when large
or small. Parrots, mocking-birds, monkeys, etc., have it
large. There are many important lessons connected with
this faculty which we must pass over for the present.




LECTURE IX.
The Intellectual Faculties-High Office of the Intellect-Individuality; its Office
-Form; its Office-Size; its Office-Weight; its Uses-Color; its Office and
Value-Order, a Law of Nature-The Importance of Order-Its Practical Use
-Calculation, or Number-Idiots with Large Calculation-Locality, or Sense
of Direction-The Exploring, Navigating Faculty-Science based on the Per.
ceptives-Eventuality, the Mental Storehouse-The Historian of the MindCausality-The Question-asking Faculty-Comparison; its Office and Utility
-Mirthfulness-Language-Language, the Voice of the Mind-Cultivation of
Language.
INTELLECTUAL FACULTIES.
IN our excursions through the departments of mind, we
come now to the home of the intellectual faculties.  We
visit the dome of thought, the birth-place of those kingly powers whose majesty is known through earth and
heaven, who rule over matter and spirit. They dwell in
the frontal region of the head.  They occupy the foreground of the soul, indicating their office, which is that of
supreme direction. They hold the scepter of authority.
They wear the crown of wisdom. They are the soul's
grand leaders up the highway of knowledge. They pave
the road to the fields of eternal wisdom. They gather the
diamond treasures of thought. They weave for man his
crown of light. They unveil to his gaze the beautiful uni



HIGH OFFICE OF THE INTELLECT.        181
verse, which is the body of the great thought of the Eternal. They uncover the hidden springs of power and motion, which lie concealed in the elements and objects and
worlds about us. They rend away the material covering
which envelops the unseen forms about us, and show us
the living, enduring, spiritual reality in which resides all
power and true majesty. They read us the history of our
gray old earth as they find it written on the everlasting
"'tables of stone."  They explore for us the wild continents, islands, and oceans that form the face of our globe.
They open for our study the three grand kingdoms of nature-the mineral, the vegetable, and the animal. They
analyze and classify the myriad and multiform objects of
each, and show us their intrinsic and everlasting utility and
beauty. They read us the great statute-book of nature, its
laws, general and particular. The give us all true knowledge of the earth and its objects, the sky and its glory.
They do our business, make our laws, establish our government, direct our labor, control our agriculture, commerce, and manufactures; make our books, teach our children, inform our people, read our lectures, pronounce our
orations, preach our sermons, lead us through life, and open
for us the gates of glory. Magnificent are their labors,
splendid their achievements. They have built the pyramids of thought that stand over our world like colossal
piles of light. They have formed the sciences which are
the great substratum of human excellence and progress.
They have civilized man, and promise to redeem him.
They should be man's guide; they should direct his steps,
16




182           INDIVIDUALITY; ITS OFFICE.
control his actions, lead him ever; acting always in obeyance to the dictate from the throne of the moral sentiments.
INDIVIDUALITY.
The first intellectual ability necessary to man, as a sentient being, is the ability to recognize things and facts.
Nothing can be made without materials. No conclusions
can be formed without facts; no reasoning done without
premises. Man has ever loaded himself with eulogies for the
possession and exercise of the power of reason, and devout
men have deeply thanked God for the gift of this wonderful
ability. But all have not perceived that this power is dependent upon another which must antecede this in all inquiries. That antecedent power is the searcher of facts, and is
called, in phrenological science, Individuality, because it recognizes individual things and existences. Its office is that of
fact-gatherer. It is the seeing, perceiving faculty. It takes
cognizance of things as things, of facts as facts, without relation to any other things or facts. The properties and
qualities of things it does not recognize, but simply sees
every thing as an individual existence. Nor does it name
or classify the objects which it sees. Those works are left
to other faculties. In the old systems of mental philosophy this faculty was called " simple perception," and very
properly named it was. This is the grand inlet to the intellect. It is both the telescope and microscope of the soul.
It is surrounded with other faculties which determine the
qualities and properties of objects.  Its organ is located in




FORM; ITS OFFICE-SIZE.             183
the center of the forehead, just above the eyes. The eyes
are its servants. Them it uses for its work of observation.
FORM.
Below Individuality, at the root of the nose, is located
Form, the office of which is to observe the form of the objects which Individuality sees. It sees and remembers all
the peculiarities of figure, shape, and feature of whatever
passes before it.  Hence it observes accurately the form
of faces and persons, and remembers them from their
forms; the form of houses, horses, towns, etc. Persons
having this organ large usually have an excellent memory
of persons; seldom forget any whom they have once seen.
They usually have a good mechanical eye, and can tell at
a glance whether a thing is straight, round, or square. Form
is absolutely essential in a good mechanic, especially in
working by the eye. When Form is the leading organ among
the Perceptive group, it assists very much in remembering
every thing which it has seen, even in remembering words.
In learning language, it will remember the form of words
and characters. In its after visions of what has been seen,
it will always remember the form of every thing.
SIZE.
Just below Individuality, and a little out from Form, is
located the organ of Size. Its faculty determines the size
of the objects which Individuality sees. It measures length,




184               WEIGHT; ITS USES.
breadth, thickness, height, depth, dimensions, distances,
etc.; compares objects with respect to size. It gives a
good ability to remember the size of whatever Individuality perceives. Htence it gives a reliable judgment with
respect to the size of men, horses, cattle, sheep, houses,
farms, trees; all property valued in any way according to
size. It measures distances correctly with the eye, and
every thing that pertains to size.  Mechanics who have
this large become very accurate judges of length, breadth,
distances, size, etc.
W E IGHT.
Outward from Form, behind the eyebrQw, is the cerebral
organ of Weight, which exhibits the mental capacity for balancing, for walking firmly and gracefully, for maintaining
an erect position, for supporting steadily the center of
gravity, and for judging of perpendiculars.
No man could walk, were it not for Weight. Think for
one moment of the ten thousand attitudes that the human
body is thrown into every day; of the different burdens it
has to bear-sometimes at its side, sometimes on its back,
sometimes before it-and the thousand changes of the center of gravity that every hour of active exertion produces,
and then learn how essential is the factlfty of Weight. It
is strong in graceful and easy walkers; in good dancers, especially rope-dancers; in good horsemen; in sailors, generally, and men who go much upon buildings, and walk much
in dangerous places.  Weight is very essential in a quoit



,COLOR-ITS OFFICE AND VALUE.           185
player, in a sportsman, marksman; in a house-builder;
yea, in almost every kind of a mechanic. This is the faculty which the young child calls powerfully into action when
he first begins to walk. While the two last organs which
we have mentioned judge of the form and size of the things
which Individuality sees, this judges of their weight; and
if in motion, their power of momentum.
Thus we have noticed the faculties which recognize three
essential qualities of things.
COLO R,
It will be remembered that every visible object possesses color. Materiality is sparkling with an -infinite variety of the most beautiful and dazzling colors. The light
of the sun, moon, and stars is decomposed by a mysterious and wonderful power, which is hidden inll almost every
material substance, and spread out in dazzling variety of
colors, which make earth at some times a scene of the
wildest enchantment. Behold the flowers of the wild prairie, colored with every tint of the rainbow, multiform as
the leaves of the forest, and as various in hue as in form;
a.sea of parti-coloredc beauty! Behold the pearl of the
ocean, the gem of the rock, the tree of the forest, the "' Aurora Borealis," the deep-blue sky, the morning dawin, the
purple sunset! See Color giving the chief beauty to each.
Now, to recognize and be delighted with all this, the mind
is endowed with a faculty to discern colors.  The organ of
Color is located out from Weight, and nearly over the cen



186         COLOR; ITS OFFICE AND VALUE.
ter of the eye; a little out from the center. Persons having it large are excellent judges of color, lovers of color,
and every thing possessed of beautiful colors, such as flowers, pearls, paintings, gorgeous clouds, gaudy dress, gailycolored birds, etc. They find a peculiar delight in gazing
upon colors.  They are always lovers of gay-colored
dresses, carriages, houses, furniture, and every thing else
that can have color; while those in whom this organ is
small have little ability to perceive the difference in varieties of color, and find little delight in contemplating them.
I think the founders of the sect called Quakers must have
been sadly deficient in two faculties, Tune and Color.
They put an end to all music with them; and I do not
know but they would have stopped the throats of the singing birds, if they could have done it, and clad themselves
from head to foot in the almost colorless drab. They have
always warred against Music and Color. Perhaps all have
not observed the fact, that some persons discern colors
much more readily than others; but all must have observed that some persons delight in colors much more than
others. Some people are passionately fond of flowers and
colored paintings. They will spend half their time in cultivating flowers, and would be glad to spend the other half
either in making or looking at paintings. Color is absolutely necessary in a painter; otherwise he will not be
able to color his pictures properly, to dress them in their
natural hues. A fancy-goods merchant ought to have this
organ well developed, and all persons who deal or practice
in colors.




ORDER, A LAW OF NATURE.           187
ORDER.
Long ago, this great truth passed into a common saying,
that "Order is Heaven's first law."  If we observe every
thing closely throughout the vast field of nature, we shall
see that it is conducted upon the principles of the most
perfect order. The growth of plants and animals, the
formation of crystals, the action of all chemical affinities,
the gathering and movement of the clouds, the falling of
the rain, the succession of day and night, and the seasons
of the year; the movements of the oceanic tides and cur.
rents, the revolutions of the earth, and all the heavenly
bodies, are upon the principles of the most orderly arrangements. Probably we cannot find any thing in nature that is not done in perfect order. Sometimes we
may not be able to discern that order; but every thing is
orderly, beyond a doubt. That man may shape his actions in harmony with nature, he is endowed with the
faculty of Order. This, too, enables him to enjoy the contemplation of the grand scene of orderly magnificence
about him. The idea of harmony, of completeness in arrangement, is given by the faculty of Order. Order in
business, in labor, in study, in amusement, in every thing,
is absolutely necessary to the full attainment of the end in
view, in each. There is no business or avocation in life,
in which Order is not necessary. Look at a farmer without
Order. What a scene of confusion his farm exhibits! His
fields are all the same as one; his cattle are everywhere;
his house, barn, and hog-pen are about the same as one;




188          THE IMPORTANCE OF ORDER.
his tools are scattered on every part of his farm; his work
is all pressing him at once; he does fifty things in a day,
and does nothing after all. A mechanic, without Order,
is worse, if'possible; he spends his whole time in getting
ready for work. A merchant, without Order, is worse
still; he has many goods in one box, which is a "' salmagunda-box,"' containing a little of every thing, where nothing can be found. A lawyer, without Order, is death on
his clients; for he never makes a plea, or a brief, in legal
Order. A teacher, without Order, makes bedlam of a
school. A preacher, without Order, makes crazy sermons;
having neither introduction, argument, conclusion, or exordium. Greatly to be pitied are the people who have to
listen to such a preacher. But, worst of all, is a house,
keeper without Order. If earth ever saw bedlam let loose
-a picture of old chaos, confusion personified, and an emblem of all misery-it is a house whose mistress has no
Order. If any man on earth is to be pitied, it is the husband of such a woman; unless he is as destitute of Order
as she.
The grand idea of Order is, to have a place for every
thing, and every thing in its place; so that it can lay its
hand upon every thing it possesses, whenever it is wanted,
even in the dark. It has every thing done by rule, at its
proper place and time, and by its proper person. A man
of perfectly cultivated Order will rise every morning at a
certain time, breakfast at a certain hour, dine and sup at a
fixed time, retire at an appointed moment, and do all his
work with the same regularity. With him every thing




ITS PRACTICAL USE.             189
will go easy. He will always have his business done in
time, and done as it should be done. He is punctual to
every engagement, always ahead of his business, and accomplishes a great deal more than he who goes "helter
skelter" over every thing. To a person who has large
Order, nothing is more perplexing than disorder. Nothing will fret him quicker than to find things out of their
places. If you wish to please him, never disturb his
things. If you would do him a kindness, do it in order.
If you would delight him, keep every thing in order. If
a man would accomplish much in his business, let him arrange it in the most perfect order. If a student would
make rapid progress, let him arrange his studies, giving
a certain time, and so much time, to each one, and abide
by that arrangement. If the author would have his book
interesting and profitable, let him make a good arrangement of his subjects and ideas, and present them in their
proper order. If a lecturer or a preacher would be of
service to his hearers, let him make a clear and natural
arrangement of his thoughts. There is a natural order for
every thing, and every thing should come in that order;
and it is the office of this faculty so to cause every thing
to appear. There are some persons in whom Order is so
large, in combination with a nervous temperament and large
Combativeness, that they are extra nice, and excessively
fretful, fault-finding, and unhappy at the slightest disorder.
The organ of this faculty is at the outer corners of the
eyebrows. When large, it gives a sharp, angular appearance to the eyebrows.




190           CALCULATION, OR NUMBER.
CALCULATION, OR NUMBER.
Among the multiplicity of objects around him, man
would be sadly deficient in ability to secure his own happiness, could he not count them, could he neither number
the plants and animals around him, nor the stars above
him. Besides knowing the properties and qualities of objects, he needs to know the number also. How could he
do his business, with.no ability to comprehend numbers,
not even to count? It is evident that he could have no
commerce, no science, and art could arrive at no perfection. Strike fiom man's mind his idea of Number, and
he would go back to barbarism a thousand times sooner
than he has come up from barbarism. We. scarcely think,
or can think, how much man owes to this single faculty.
It is called into almost perpetual service in the every-day
transactions of life. We count something almost every
moment. It is the arithmetical faculty, the one that:adds,
subtracts, multiplies, and divides; the one that is used in
the practical application of all arithmetical rules. It is
used in every application of numbers.
When it is very strong, it will perform' arithmetical-calculations with wonderful rapidity. It is not unfrequently
the case that we find arithmetical prodigies, individuals
who will rush through the mental operations necessary to
solve difficult questions with a rapidity that. is past all calculation; and sometimes this power is strongly developed
when the most of the other mental powers are very deficient. Instances of this kind have been presented to phre



LOCALITY, OR SENSE OF DIRECTION.       191
nologists, who have at once pronounced them c" mathematical fools." They possessed great arithmetical powers,
without common sense. An instance of this kind was
found in a negro in one of our Southern States. He was
"non compos mentis" in every thing but Number. In
this he was as remarkable for power as he was for want of
it in other respects. He would solve in his mind, in a
very few moments, almost any question embracing only
a simple combination of numbers. In all instances of this
kind which have been presented to phrenologists, the organ of Number has been strongly developed, so that they
have always spoken in most positive terms of this power.
The organ is located outside of Order, at or above the outer corners of the eyes. When large, it gives width to the
head at its location, and distance from the eye outward.
LOCALITY.
Just above and a little out fiom Individuality is found
the organ of Locality. The faculty which it manifests is
the mental geographer, the student of places, localities,
situations, directions. It is the pilot-general of the traveler. It always gives directions about the way, keeps
watch for the right road, knows the points of the compass,
which way is home, and which way is the destined place.
It is the faculty that never gets lost. It learns all about
a strange city in a very short time, all its streets and byways; if strongly developed, will keep the points of compass in a wilderness. It loves to travel, delights in seeing




192     THE EXPLORING, NAVIGATING FACULTY.
new places, countries, and localities.  It is this which
often causes men to leave home, and friends, and all the
pleasures of refined society, to roam through untrodden
wildernesses and often amid the most imminent dangers.
This is the exploring faculty. It gets up all exploring expeditions and companies. It is this, more than every
thing else, that opens new countries, discovers new continents and islands, strikes off into trackless regions of
land and water, and makes bold adventures in wild and
unknown parts. This was, doubtless, strong in Columbus
and those who sailed with him in his great enterprizes.
In navigators, voyagers, pilots, explorers, travelers, etc.,
it is always large. I imagine that there is a prodigious
development of it in the head of Colonel Fremont. I have
in my mind an idea of his forehead, and I have never seen
him, nor a picture of him, nor a description of him, nor
any thing, but what little I know of his life, from which
to judge. I imagine that the Perceptives are much more
strongly developed in his head than the Reflectives. At
any rate, his Perceptives must be very strong, with a remarkable development of Locality.  I imagine that he
has heavy, arched eyebrows, with a somewhat retreating
forehead. This was especially true of Audubon.
Locality is very necessary in geographers and surveyors; it is also in phrenologists. It is necessary to locate
the organs. It is generally large in hunters, and all wanderers into unknown parts. It gives an excellent memory
of places.  It daguerreotypes them, as it were, in the
soul.  An image of them  is always retained.  It fre



SCIENCE BASED ON THE PERCEPTIVES.       1 93
quently assists very much in the memory of words, sentences, numbers, and any thing on a printed page, by
remembering its place on the page. Many people learn
to repeat verbatim by this organ. It always has an exact
picture of the page before it. The intellectual organs
which we have thus examined are called Perceptives, because it is their office to perceive some quality or property
of individual objects.  Individuality perceives objects;
Form recognizes their form; Size, the quality which belongs to that to see; Weight exercises its peculiar function
with respect to these; Color observes their hues; Order,
their arrangements; Calculation, their numbers; and Locality, their places. Thus we find the faculties which observe the various qualities and positions of individual
objects are situated in one group in the most frontal portion of the brain. These are the observing faculties, and
always give keensightedness to a mind, readiness to observe all the peculiar aspects of every thing they see.
They give a practical turn to the character, and when very
large in any manl, make him a:practical man. They are
the faculties that go farther in making up the artist than
any thing else. They are necessary to any artist; Size
and Form, especially, to the sculptor; Size, Form, andl
Color, to the painter.  They are almost absolutely necessary to a practical observation of all scientific pursuits.
The practical zoologist, ornithologist, botanist, mineralogist, geologist, chemist, and geographer must have them
in very active development, or he cannot succeed. The
tman who has made molre microscopic discoveries than any




194    EVENTUALITY, THE MENTAL STORE-HOUSE.
other man in America, has a very strong development
of these organs.  Herschel, the great astronomer, and
Humboldt and Cuvier, the two greatest naturalists in their
departments, had very strong developments of the Perceptives. These are absolutely necessary to gather fup
that information about natural objects, to gain possession
of those facts which are the premises firom which all scientific conclusions are drawn. These powers must gather
up all needed facts before reason can apply her power in
deducing her grand conclusions, forming her generalizations, and establishing her well-built theories of the natural laws and operations.
EVENTUALITYo
But we should suppose that these busy fact-gatherers
would need some general store-house, or record-keeper, or
historian, to keep a true account of the myriad observations made by them; and so they have. The results of
their observations are handed up to Eventuality, whose
location is just above them, but in close proximity, in the
center of the forehead, and whose office is to keep a faithful record of all that passes before the Perceptives. The
stirring events that the Perceptives behold are noted by
this event-keeper, and treasured up for after use. It is
~ frequently remarked of individuals, that they have or have
not good memories. Persons of large Eventuality generally possess a good memory of events, and hence are
good story-tellers,: historians, and are generally walking




THE HISTORIAN OF THE MIND.           195
histories of every thing that has passed before them during their lives. But the term  "memory" is very indefinite in its meaning. In truth, there are as many kinds
of memories as there are mental faculties. Each faculty
remembers the objects upon which it fixes its affections or
attentions. Thus, Ideality remembers beautiful things;
Sublimity, objects of grandeur; Constructiveness remembers machinery; Acquisitiveness, money; Alimentiveness, good dinners; Calculation, number; Size, Form,
Weight, Color, the several peculiarities which they observe, and so on to the end of the chapter of man's natural endowments. Each one has a memory of its own.
It is the office of the faculty under consideration to observe and remember events, hence it may be called the
mental historian, the record-book of the soul. As such,
it should be strong in every mind. It makes matter-offact men; furnishes materials for reflection, objects of
thought, meditation, and study, and is absolutely essential
to a sound mind, to a philosopher, to a well-balanced intellect.
Without- good Eventuality, the reflective intellect has
but little material upon which to use its energies. The
reflective powers are compelled to go to Eventuality for
the great mass of the facts which it is necessary for them
to use in their arguments, processes of reasoning, in forming their theories, philosophies, judgments, etc. " From
what can we reason but from what we knozo?" asks a poet
and a philosopher. Eventuality is the knowing faculty;
the Perceptives are the seeing faculties; and the Reflect.




196                  CAUSALITY.
ives are the reasoning faculties. Thus the Perceptives go
ahead and look up and search out things and facts, observe all their various particulars in the minutest detail;
Eventuality observes and records all the facts, and events,
and material circumstances which are thus gathered up,
and hands them up whenever they are needed to the Reflectives, which receive them, arrange them into their
proper classes and orders, study their various causes and
results, and combine them to form sciences, theories, arguments, philosophies, and reason from them according to
the true method of induction. Thus it will be seen at
once, that in order that a mind may be powerful, it should
have these three classes of faculties in equal vigor and
activity. If either part is too strong, it will be too much
biased by the actions of that part.
Let us now attend to the Reflective Faculties.
CAU SAL IT Y.
The central and predominant power of reflection is
Causality. It is, strictly, the reasoning power; that which
traces the relations of'cause and effect; which deduces
conclusions from first principles; which finds the logical
deduction from given premises; which reasons from the
seen to the unseen, from the known to the unknown;
which, from the operations of nature, reads her hidden
Jaws; in the works of God sees the evidences of His
being and nature; from the outward actions of man determines the secret workings of his heart. It is the powel




THE QUESTION-ASKING FACULTYo        - 197
that with almost angel ken, penetrates the veil of the
visible world, and gazes upon the mysterious springs of
motion, life, and being that lie below. It is the former
of those pyramids of thought which stand like majestic.
piles of light along the road of human progress, thick as
the stars on the brow of night, and which men have called
sciences. It gave being to the thousand philosophies that
have risen-in the ages past and present, to account for what
is, and accomplish what should be. It is the maker of
syllogisms; it is the former of arguments; it is the drawer
of conclusions. It is the inquiring, investigating faculty.
When large in children, it causes them to ask a thousand
questions, questions which oftentimes would puzzle a philosopher. It is always anxious to know the " why and the
wherefore," the reason for every thing. It is strong in
the philosopher, the statesman, the true logician.  No
man ever became truly great in any of the solid sciences,
or any of the learned professions, without a strong development of this mental power. When strong, it is not
apt to be brilliant in its displays, but solid; not quick, but
sure. It lays the foundation of true greatness, not of
dazzling splendor.'It builds its pyramids of thought on
the eternal rocks of truth. When it is strong in a harmonious combination with the other mental faculties, and
a strong and mental temperament, it makes a manr of enduring greatness, and crowns him with an immortal name.
But in order that it may exercise its true functions, and
give to the whole mind its true dignity and glory, that
mind should be favorably developed in every particular.




198      COMPARISON, ITS OFFICE AND UTILITY.
It gets all its premises, its facts, its known things from
which to reason, at the hands of the other faculties. It
has no other way of getting them. If its facts are incomplete, or but partially given, or falsely colored, or
half conceived, its premises will be false; and its conclusions must necessarily be false, if its reasonings are correct.  So the power, and beauty, and glory of the faculty
depends in a great measure upon the harmonious combinations, with which it is found connected. Its locality is
about an inch from the center of the forehead above and
out from Eventuality. When large, it gives prominence
to the forehead; when very large, a high, perpendicular,
and expansive forehead.
C O M P A R I S O N.
Comparison is the second of the reflective organs. It
is located in the center of the forehead, above Eventuality
and between the two organs of Causality. When large,
it gives prominence to the middle of the upper part of
the forehead. It is the servant of Causality, and assists it
both in seeking the truth and in explaining it to others.
Its office is to see analogies or likenesses. It demonstrates or explains the unseen by reference to the seen.
It compares the unknown with the known, and in this way
seeks and explains the operations of the invisible world
of truth, principle, and law. Causality often calls upon
this faculty to explain or illustrate what it finds it difficult
to demonstrate. This is the faculty in which have origin



MIRTHFULTEss.                 199
ated all fables, parables, figures, tropes, comparisons, etc.,
with which all human language, both written and spoken,
abounds.  In the earlier ages of language and civilization,
it was used almost perpetually. The language of savage
and barbarian nations originates almost wholly in this
power of mind.  It is a simple comparison of ideas with
things. This faculty inspired much of the language of the
Old Testament, and not a little of the New.  This and
Sublimity assisted largely to the conception and expression of the Apocalypse.  Much of the reasoning of minds
which have it large, is done by analogy.  He who has it
large always explains all his ideas by comparison with
something else.  It uses the words, "like," "as," "as
when," very often, as suggestive of its figures.  Let it not
be forgotten, that its use is to see likenesses or analogies.
MIRT H F ULNES S.
On the other side of Causality, is another organ, the servant of Causality, the office of which is to perceive differences or incongruities.  It is quick to perceive absurdities,
is always on the look out for all incongruous, inharmonious, inconsistent things and ideas. And often, so ludicrous are its conceptions, that it sets every member of
the mental family into a roar of laughter. It is the maker
of wit, fun, humor, sport, merriment, mirth, and all the
family of real laughables.  When this is joined with
Combativeness and Destruction, it makes ridicule, sarcasm, venom-toothed sallies of wit, and that whole family




200-                  LANGUAGE.
of despicable serpents which bite while they laugh. It is
often very useful in demonstrating the falsity and absurdity of a position. Not every thing is witty that is laughable. Things are laughable sometimes because they are
destitute of wit. A thousand things please us that are
destitute of wit. And some witty things do not make us
laugh.  He who has this organ large is always a dear
lover of fun, and goes through life in a whirl of wit and
merriment.
L A N GUA GE.
One more organ completes the intellectual group, and
that is the servant of the whole mind.  It is Language.
It is located above and back of the eyes.  When large, it
presses the eye out and down, so as to give it the appearance of fullness.  To determine the real strength of Language, the distance of the eye firom  the ear must be
measured.  It is the object of Language to give expression to the thoughts and emotions of the mental group.
When it is strong and active it gives great fluency in the
use of language, readiness in expressing every shade of
thought, ease and gracefulness to expression.  If very
large, it gives great verbosity and redundity of language.
It does not always make great talkers, but always gives a
free, easy, graceful use of language, and a readiness in
learning language; small Language finds difficulty in expressing its thoughts, staggers and stammers at words,
makes bad selections of words, and often fails in expressing the true idea.  Good Language adds greatly to the




LANGUAGE, THE VOICE OF THE MIND.        201
expression of vigor and beauty, and adds much to its possessor's interest in society, as well as his usefulness. Perhaps no faculty gives a higher charm to cultivated minds
than this. It clothes ideas, already sound and beautiful,
in the sparkling habiliments which alone would become
them well. It robes the expressions of the affectionate
nature in words soft as love's own balmy breath, and
musical as the notes of old " sweet home."  It carves the
thoughts of the intellect into statues of living beauty, and
paints the aspirations of the moral powers in the rainbow
hues of living life and hope. So chaste, so delicate, so refined and clear are its vesture robes of light with which
it arrays the ideal offsprings of mind, that it gives to conversation, to literature, to life, a pure and elevated charm,
as well as strength and brilliancy, which is the last touch
of cultivated refinement.
What though your thoughts are rich and rare; what
though your emotions are strong and high; what though
your loves are like the angels, if you give them not their
appropriate expression they fall upon mind stale and
powerless; they kindle not their kindred fires, nor wake
other souls to Vigorous and impulsive thoughts.  There
is real poetry in nearly all souls; but few only are gifted
with the power of its expression. Who that reads a great
poet, thinks not, feels not with him?  But how few are
they who can express what he has. In the hand of powerful Language, human words and forms of expression
shrink and expand, rise and fall, bend and yield with an
infinite elasticity, to express the finest shades of thought,




202          CULTIVATION OF LANGUAGE.
and the most delicate tints of emotion which take shape
and form in the human soul.
When strong Language is truly cultivated, it makes
every thing its servant. The stars, the flowers, the rocks,
the waters, the clouds, oceans, days, nights, dews, showers,
frosts, all things speak for it, and give variety, form, and
force to its multiform  modes of expression.  There is
scarcely any thing that strong Language may not and will
not use with propriety and power, in the utterance of
the thoughts it is required to bear out to the world. Then
how proper, how useful is the cultivation of Language.
Long has written language been an academic study. The
scholar has for centuries been searching among its living
forms and fossil relics for its mines of wealth and power.
Some have spoken against this faithful and perpetual
study of language, both living and dead. But they surely
have spoken unwisely. The mental faculty we are considering bids us cultivate it long and well. Its office calls
us to the work early and late. This faculty is the servant
of the whole mind.  The passions, the affections, the
imagination, the reason, the moral sense, each individual
power of the mental man, is calling daily, and almost
hourly, for an expression of some burning passion, feeling,
or sense, or careering thought or emotion.  And how
can all this be chastely, properly done, without a due cultivation of the power whose office it is to do this work?
Says and inspired penman, " TWords fitly spoken are like
apples of gold set in pictures of silver."




LECTURE X.
The Moral Sentiments, the crowning Excellence of the Nature of Man-Nobility of Moral Excellence-Phrenology Harmonizes with the Bible-Benevo.
lence: its Location-Benevolence, God's Image in Man-Benevolence, the
Soul's Good Samaritan-Melancthon, Oberlin, Howard-Josephine, Mrs. Fry
-The Spirit of Forgiveness-Benevolence, the Prince of Peace-Veneration,
the Central Element of the Soul-The Basis of Religion-Communion with
God-Its Cultivation and Abuse-Spirituality-Credulity, Faith —HopePleasures of Hope-Conscientiousness-Its Godlike Moral Power-Firmness
-Beauties of Mental Science-Closing Appeal to study Phrenology.
WE come now, my young friends, to the imperial crown
of man-the Moral Sentiments.  If, in our passage through
the mental apartments, we have been delighted with the
beauty and utility of every part, we ought to be enchanted
with what we now behold, yea, we ought to feel like bowing in reverent respect before the august powers that sit
in regal majesty in the throne of mind. Here is a sinless,
holy circle of the servants of the living God, doing His
will, honoring His law, and adoring His being.
Whatever is amiable in human  sympathy, beautiful in
benevolence and philanthropy, grand in forgiveness; whatever is holy in. purity, noble in righteousness, excellent
and inspiring in faith, or sublime in religion, is found to
issue from  this birth-place of all moral good, this oradling



204       NOBILITY OF MORAL EXCELLENCE.
place of human- excellence. Are there men of such sterling integrity that they command our respect, that they
make the deceiver feel rebuked in their presence, men
whom a thousand thrones could not buy from duty, whom
wealth cannot corrupt, nor earth seduce; are there those
whose presence is a living charm of goodness, who invite
mankind to love and charity by a voice above words, a
spirit-voice that whispers from soul to soul the noble utterings of self-sacrificing beneficence; are there those who
seem to dwell on the verge of a better world, within the
sight and influence of heaven itself; are there earth-angels
about us, ministering to poor, frail humanity, saving it
from utter ruin, and pointing it to a holier clime, a purer
and nobler state? They are made what they are by their
strong endowment of the moral sentiments. There is
something dazzling and grand in intellectual greatness, in
the corruscations of genius, in the giant exertions of reason, and the bewildering strides of imagination, something
startling and even sublime in the rapid movements of the
mighty general as he moves his countless hosts of mailclad warriors among the nations, bidding them bow to his
nod, live on his breath, and grow strong on his supplies;
in the dictates of the emperor whom millions obey, in the
words of the philosopher which breathe a quickening life
over the whole world. But there is something still nobler
and grander in the lofty purpose, in the noble daring, in
the godlike intrepidity of a truly good man. There is
grandeur in ruling nations, but there is a sublimer grandeur in ruling oneself. He who is greatest in goodness is




PHRENOLOGY HARMONIZES WITH THE BIBLE.   205
most an angel, nearest to God, the noblest earthly being
that lives.
All that makes this greatness, comes from the moral
sentiments. They are made and given to rule the mind.
They govern by a divine right. They wear the crown
because they alone are worthy. Their authority, it is
true, is not always obeyed. Their crown is often trampled in the dust by the brutal outrage of the propensities.
And this is just what ails our crazy world. It obeys not
its God-appointed authorities.  It wars against the just
rule of its only just rulers. It listens not to the voice of
wisdom from the menltal throne. And so long as this
state of things remains, this will be a wicked, miserable
world. It cannot be otherwise. And this is one of the
great lessons of Phrenology. It bids us, as individuals, to
remember and revere the divine authority of the moral
sentiments. When we learn this lesson, well will it be
for us. Here, as everywhere, Phrenology harmonizes
with the Bible. The divine teachers tell us that charity
and righteousness must reign in the heart, or man cannot
reach the end of being; they tell us that the principles of
moral purity and perfection will alone lift the soul from
the vale of sin and tears, into the upper light of the kingdom of Christ; they place, as the grand end of all our efforts and prayers, the attainment of that state of mind in
which truth and love shall rule all the powers, guard
against every temptation, and lead the soul into the beautiful haven of peace.
The great end of all moral and religious instruction is,
18




206          BENEVOLENCE —-ITS LOCATION.
in reality, to give authority and vigor to the moral sentiments, to make them in reality what they are of right —the
directors of the human powers.  For this the Bible was
given; for this Christ came, a Teacher sent from God;
for this the Church was established; for this its ordinances
are perpetuated; to this end all great moral reforms look;
to attain this end moral essays and lectures are read all
over the civilized world; to this end the gospel minister
directs all his labors, and the true teacher pursues it with
a steady care.
When the moral powers rule, peace reigns in the mental world; when they are made subjects, war and discord
prevail. All that we love most in this life, and prize
most in the future, comes to us by obedience to the properly constituted authorities of the mind. Let us, then, as
we value good, as we love excellence, as we hope for
blessedness in the future, examine these powers and learn,
if possible, their true use and beauty.
BENEVOLENCE.
As we leave the intellectual region of the cerebrum,
and pass up and back, we meet at once with the organ of
Benevolence, a large and powerful organ, located on the
top of the front head, showing at once its dignity and office. It is evidently placed there for a noble purpose, and
it must manifest an exalted faculty of mind. As we ascend from the base of the brain, the organs become more
elevated in office as well as in position. Here we have




BENEVOLENCE, GOD S IMAGE IN MAN.      207
risen to the top of the frontal lobe of the brain, and are
contemplating one of the highest powers conferred upon
mankind-the power of goodness. Goodness we have
always been taught to regard as one of the most admirable attributes of the divine Being. Goodness is really a part of the divine character. Goodness is, so to
speak, also an attribute of man. It constitutes a part of
his nature. It is a portion of the divine image in man.
Moses says that when God had finished the present order
of creation, the last and crowning work of which was man,
he pronounced it " very good."  And a proper eulogium
was this upon man, made in the likeness of his Maker.
The name by which this faculty is generally known is Benevolence. It is the good Samaritan in the soul, the imitator of Christ, which goes about doing good. It is that
faculty which inspires all the kindly feelings of the human
soul of a general nature, all humane emotions, all sympathetic tenderness for the suffering, the sick, the needy, the
lost, the sorrowing, and the desponding.
A mendicant begs bread at your door. You look upon
him, a poor, destitute, forlorn, unhappy creature. You
think what reverses of fortune he must have known, what
woes he must have experienced, what scenes of wretchedness he must have passed through, what coldness he must
have met at the hands of his fellows, to have brought him
down from the high eminence of a noble, independent
man, to that of a degraded mendicant. A thrill of pity,
and a sense of sorrow runs through your heart; a feeling
of almost maternal softness steals over you; a deep de



208   BENEVOLENCE, THE SOUL'S GOOD SAMARITAN.
sire to relieve the sorrows of the " poor, wayfaring man,"
succeeds. All this tenderness is the action of Benevolence. It comes from this spring-source of goodness within. And if you can look upon such a man and not feel
thus, you may know that you yourself ought to be such a
mendicant, begging the bread of moral life at the hands of
your God.
The story of the " good Samaritan," told by the Saviour, is one of the most touching exemplifications of human
benevolence ever exhibited to mortals. It is so full of
the genuine spirit of charity, which is so well supported
by corresponding outward acts, that it is really nothing
more nor less than an exact personification of the feeling
of Benevolence, in contrast with its destitution. No hu.
man artist has ever drawn so perfect a picture of-this glorious, heavenly power. The whole life of Christ is one
splendid illustration of the principle of benevolence. It is
spread out before us as one magnificent plain of charity,
glittering all over with the flower-gems of this image of
God. But in this great plain, resplendent as the arching
heavens, there are star-piles of peculiar glory, which tower
up in radiant grandeur here and there, like pyramids of
sapphire, or mountains of polished diamonds. At Nain,
at Bethany, at the time when the wicked woman was
brought to Hinm, in the Judgment Hall, and on the cross,
He gave us the sublimest exhibitions of benevolence.
This last is the eclipsing sun of moral grandeur. In this
the power of benevolence shines in unclouded majesty.
It is exhibited in less brilliancy in the lives of all good




MELANCTHON, OBERLIN, HOWARD.          209
men. Melancthon, the associate of Luther in the reformation of the fifteenth century, gave us its beautiful features
in his life, all the more lovely to behold, because presented in such striking contrast with the surrounding hatred and malice. That age was a boiling ocean of animosity. The elements of revolution were powerful, and
in powerful action. Very little of the milk of human
kindness tempered the cup of gall drank by the people of
that age. Hence, as we look upon that boisterous sea of
human passion, the benevolent spirit of Melancthon appears almost like a Jesus walking upon the raging waters,
saying, " Peace; be still."
The life of Oberlin is a thread of benevolent LIGHT,
winding through the darkness of that pall of blackness
that shrouded the people of his day.
The track of Howard is to this day glittering with
kindly radiance. He made the prisons of Europe his
home, the wretched prisoners his companions, his brothers; he spent his life and an immense fortune in doing
good to the poorest and vilest of our race.  For this he is
justly remembered as a messenger of goodness, and his
eulogies have become the pean of praise of the civilized
world to the genius of Benevolence.
Josephine, the first wife of Napoleon, should never be
forgotten when speaking of benevolence. It was the pride
of her heart to say, that in all her great and stirring life,
as fraught with mighty actions, and checkered with reverses as any woman's that ever lived, " she never caused




-210            JOSEPHINE -MRS. FRY.
a tear to flow,' or failed to dry the eye that wept, when it
was within her power.
Mrs. Fry, the friend of the degraded, whose missionpath was among the vile and the low, who felt herself
commissioned of the MIost High to do good, demands a
tribute from all the benevolent.
In less noted lives this noble feeling has been strongly
shown; and in characters unknown to fame, it has burned
like a pure altar-flame upon the shrine of goodness.
Wherever good has been done, wherever the hand of
charity has been extended to relieve the wants of the huIan kind, wherever self has been sacrificed to bless others, there Benevolence has made her angelic plea, her
voice has been heard, her spirit prevailed.
Would you know what she has done?  You must read
the record-book of God. Her noblest deeds are often
done where no eye but God's can see them. But still the
light of her glorious achievements shines brilliantly in the
earth. Behold the asylums for the poor, the unfortunate,
and the vile, which are erected everywhere in civilized
society. Behold the hospitals and charity-schools, the benevolent associations that are founded in every town. Almost every crying sin and great misfortune has some benevolent association designed to relieve those who are
its victims. All these speak forth the praises of benevolence.
But, really, the great field of benevolence is in the
every-day life of the masses of men. In the homes and
daily actions of our fellows we witness its most beautiful




THE SPIRIT OF FORGIVENESS.          211
and constant actions. In the acts of kindness, in the words
of charity, in the smiles of beneficence, in the watchings,
and toils, and labors of men for each other, in the peaceful
flow of life's duties and cares, in the harmony of nations,
in the peace of neighborhoods, in the union and happiness
of families and associations we witness the guardian spirit
of benevolence. Benevolence must temper and sweeten
all our affections or they will lack that steady flow, that
kind and forgiving spirit which is always necessary toward the objects of our love. Now love, in its ordinary
sense, is of all things the most exacting. It will submit
to no cessation, no turning of the eyes away for one moment, and is very likely to find a thousand causes of jealousy in the lihes of the calmest and most constant lovers,
if that love is not steadied and strengthened by benevolence. Benevolence always enshrines within itself the
spirit of forgiveness, the noblest virtue that crowns the
lives of mortals. There are some persons so constantly
tender and kind, so completely self-sacrificing, so wholly
devoted to the happiness of others, so ready to yield to
the wishes of others, so forgetting and forgiving, that we
involuntarily name them  "human angels."  They walk
before us as guardian spirits. They breathe about us an
atmosphere of peace and love. They hallow life, and
make it dear. Their hands are soft to the sick, their
words are gentle to the erring, their smiles are always
upon the desponding, and their sympathies with the suffering. We love them, and cannot help it. These are
they who are largely endowed with the faculty of Benev



212      BENEVOLENCE, THE PRINCE OF PEACE.
olence, and if you will observe, you will find a great elevation on the frontal part of the upper head.
It is the office of Benevolence, in particular, to walk
upon the sea of passion when the storm is up, saying,
"Peace, be still." It is its office to smile in the face of
anger and hatred; to entreat with the warring elements
to be at peace. It is, in fact, the universal peace-maker
and peace-keeper.  And all the blessings that come
through peace are due to Benevolence. Then how earnestly, how faithfully should it be cultivated. Its voice
should always be heard, and we should ever be striving
to see how much good we can do to others. Instead of
studying always to see how much we can get from others,
it should be our constant study, the grand aim of our
lives, the prominent object for which we live, to see how
much good we can do. This is the voice of Benevolence.
If you would see the best description of this feeling
that has ever been written in human speech, the most
perfect descriptive elucidation of its beauty and excellence, turn to the thirteenth chapter of First Corinthians.
You will find it there as a master-piece of literary skill.
Read it long and well. Remember it, and let its spirit
find a dwelling-place in your hearts.
VENERATI 0 N.
Back from Benevolence, and directly in the center of
the top of the head, is located the organ of Veneration,
the primary office of which is to give expression to the




VENERATION, THE CENTRAL ELEMENT OF THE SOUL. 213
worshiping faculty of the human soul.  It gives the
original idea of the Supreme Being, prostrates us before
Him  in the attitude of worshipers.  It is emphatically
the religious faculty. It is the central organ in the grand
moral crown of man-the central, noblest, holiest power
of the soul. It is that moral link that binds man more
closely with his God; that spiritual garden where the
creature walks in sweet companionship with his Maker;
that feeling which adores, worships, loves the divine Being, and which clings to Him with a holy, a devout, and
reverential affection. This is the central, all-radiant sunjewel set in the crown of the soul. Its light is pure, tranquilizing, and spiritualizing. The sentiment of veneration, of worship, of love to the divine Being, is the highest and most sublime of any that man is capable of
cherishing. It has for its object the perfections of the
godhead. It fixes its regards upon the immortal glories
of the great Father of Lights. It binds itself to a Being,
fitted as no other being is, to impart to the soul the highest moral grandeur that created beings can attain. It
communes with the omnipotent Spirit of Love, which transfuses its energies through the wide creation. It is the
upper window of the soul, which opens into the clear,
radiant light of God's eternal home. It is the ladder of
Jacob, on which angels ascend and descend in intimate
intercourse between the soul and its God. It is an affection, a love, as positive, as real, as warm, as imperative
in its demands for activity as any implanted in our natures. It is the grandest and noblest affection of the soul,




214             THE BASIS OF RELIGION.
because it fixes its regards upon the sublimest and holiest
object in the universe. And its influence in the mind is
more salutary and holy than any other, because of the
strength of the feeling and the nature of the Being upon
which its adoration is fixed. As God is holier, lovelier
than any other being, the affection for Him is more excellent in its influence upon the mind than any other.
No mind can be perfect, no other affection can rise to its
highest degree of perfection, no faculty to its most exalted
state without the sanctifying power of this sentiment. If
we would perfect our natures, if we would exalt our affections, if we would purify our souls, if we would reach
the acme of true human greatness, we must give to the
sentiment of Veneration its full and proper influence in
our minds.  It is the basis of religion; the religious impulse which has spread its influence and its testimonials
throughout the world. It is opposed to all evil, opposed
to the undue exercise of any and every faculty. Its will
is the will of God, so far as it knows the Divine desire.
It is opposed to all things which militate against the laws
and precepts of the Most High.  It loves obedience to
God.  It delights in dependence upon Him.  It sees His
hand in every created thing. It feels Him everywhere,
and rejoices in the feeling. It offers praise and tfianksgiving. It lifts itself in prayer. It bows itself in worship.
It venerates God and all things kindred with Him. It
loves holiness, loves purity, godliness in thought and life;
loves devotedness to truth and right; loves sincerity,
sanctity of spirit; loves goodness, humility, meekness,




COMMUNION WITH GOD.                 215
love. In fine, it loves all things which are kindred with
God, and upon which God smiles.
This is the real function of Veneration.  It fills the
throne of dominion within. And this being its office, it
should be one of the primary and principal objects of all
persons, and especially the young, to cultivate it well, to
direct its energies to the one living and true God, to inspire it with all possible power, to enkindle all its holy
fires, and spread its sanctifying charm through all the faculties of the soul. Its natural language is praise and prayer.
It delights to make known its love to the one object of its
regard. In this respect it is like any other affection. All
affection is communicative, and delights, above every
thing else, to make itself known to the object on which
it fixes its attention. It delights in praises of that object,
in expressions of respect and attachment.  It never wearies in imparting itself, in making known the depth and
strength of the fires within.  Hence praise and prayer is
the natural language of Veneration. These inspire it with
power and activity.  These enkindle its fires.  These
give it cultivation. Religious worship augments its activities; sanctuary services awaken its powers; religious associations give permanency to its feelings. Hence public
and private worship, religious meetings, and exercises of
all kinds are profitable for the cultivation of this the highest
faculty of the human soul. All religious ceremonies and
exercises were established and are supported by this sentimrent. They are the visible expressions of its office and
power. Their atmosphere is the element in which it de



216           ITS CULTIVATION AND ABUSE.
lights to live. So we see that religion, worship, praise,
prayer, are as natural as they are revealed. All this is
the voice of this sentiment, speaking out its own nature,
and reminding us of its great Author.
I have not time to speak more upon this faculty. But
permit me to urge its cultivation upon my young friends,
as one of the most sacred duties of life. Neglect it not.
Neglect not the sanctuary; neglect not religious reading,
religious reflection, the formation of religious opinions,
and the cultivation of a religious life. The highest beauties of your souls, the finishing touch of your characters,
the sweetest charm  of your lives will be given by due
attention to this your first and last duty.
It may not be improper to remark, that even this excellent faculty is liable to great abuses.  When exercised
without due enlightenment, it exercises an unhappy tyranny
in the mind; is the origin of bigotry, intolerance, superstition, and all kindred vices.  It is not an independent
power.  It requires the assistance of the intellect, the
softening charm of Benevolence, and the mild influence
of the social affections, to give it its highest power and its
noblest office.
SPIRITUALITY.
On each side of the organ of Veneration is located that
of Spirituality. It manifests that faculty in man which
contemplates his spiritual relations, which recognizes spiritual existences, spiritual life, labors, and joys. Man is




SPIRITUALITY.                 217
everywhere a believer in unseen realities, a believer in
spirit, It is this faculty which constitutes him such.
It is this which gives him an idea of spirit, without
which he could not think of a spiritual being, or have any
conception of a spiritual life.  And inasmuch as every
faculty has in existence the proper object of its contemplation, and the existence of the faculty proves the existence of the object, the existence of the faculty of Spirituality proves the existence of a spiritual life and of spiritual
beings. So the existence of Veneration proves the existence of God, its proper object. Thus, from man's very
mental nature we get the elements of religion.
And it may here be remarked, that the religion of his
nature is exactly the religion of Revelation, or the religion
of Christ.  He, then, who opposes religion, opposes the
plainest teachings of his own nature, turns a deaf ear to the
voice of his own soul. Men will have a religion as surely
as they will love, or reason, or eat, or sing. They are
made for religion as much as for any of these. The sentirnents of Veneration and Spirituality are as purely and
positively religious as love is affectionate. Being, too, the
central and highest organs, they must manifest the central
and highest faculties of the soul, and exercise the noblest
authority and the purest influence. To them, then, should
be given the most thorough cultivation and perpetual preeminence.
Spirituality is truly the prophet-seer of the soul; and it
is through this organ that the grand truths of Revelation
have been made known to man. This is the entrance19




218  CREDULITY-FAITH.
window of spiritual light, the visiting-ground of angels, the
communion-table of spirits. This is the door that opens
into spiritual life; and hence, when it is strong, spiritual
influences are very strong in the mind, and spiritual subjects are' contemplated with the most intense interest. It
then confers upon the mind a readiness to believe in spiritual presences, and to credit pretended revelations from the
spirit-world.  It gives the feeling of the nearness of spiritual beings, and of the actual presence of the spirit-world.
Hence, he who has this organ largely developed, is very
likely to believe that we are surrounded with spirits, that
guardian angels attend us, and often whisper in our souls
of coming events, and give us intuitive impressions of important truths. And hence such persons are likely to live
as though in the presence of angels; to live pure, holy, and
consecrated lives. When they have otherwise well-balanced
minds, they are indeed our noblest, our highest, our purest
human souls. They are almost spiritualized already. They
live much as Spirits live, feel much as spirits feel, and enjoy much and intensely their communings with the great
Father of spirits, who is Himself a spirit, and who seeks
such to worship Him. To me such souls are supremely
beautiful, congenial, and dear. I love them as by intuition, and cannot help feeling that we exist in a sort of mystical oneness, or spiritual union; which, perhaps, is a faint
image of that referred to by Christ, when He said, "The
Father and I are one."'When this organ is small, it gives the opposite state of
mind upon this -subject.  It is usually small in skeptics,




HOPE.                    219
unbelievers in Revelation, infidels, atheists, etc. It is unfortunate to have a small development of this organ, and
that of Veneration; for these are the natural and most
powerful resisters of material and carnal tendencies; they
hold the strongest authority over the propensities. When
they are small, the propensities generally rule the character. Either the appetites, the passions, or the lusts, will
generally be too dominant, and greatly.mar the character,
if these religious sentiments exert but a weak influence.
They may be too strong, or too strongly excited. In
that case, they produce the most disastrous' results upon
the mind. But these sad results, I believe, are always
occasioned by false appliances, false and unnatural stimulants, which appeal to the fears as much as to the reiigious
sentiments. Religious truth will never disturb the mind,
however strong may be its religious tendencies. It is
error that bewilders; truth makes clear.
Whoever would adorn and elevate his mind; whoever
would perfect and beautify his character, let him cultivate
much, and with great care, the religious faculties of his
mind.
-H.OPE.
We come next to the faculty of Hope, about which poets have written, minstrels have sung, and lovers have
talked so much. It is life's sweet charmer; earth's gladener;
the pointer of perpetual sunshine; the wreather of the
heart in flowers. It is the great holyday-maker, the jubileesinger of time.




220              PLEASURES OF HOPE.
I need not stop to talk to you about the office of Hope,
nor of the darkness, gross and deep, that would crown the
world, were it not for it.  Read Campbell's "Pleasures of
Hope," and you will be sufficiently enlightened upon this
point. It gives, when large, a cheerful, happy, hoping,
castle-building, good-time-seeing disposition; a fearless,
gladsome, merry heart; a soul alive with high expectations and glorious aspirations. When small, it gives the
very reverse of all this, a down-in-the-mouth, desponding,
deploring, hopeless, gloomy cast of mind. Pity, oh, pity
the hopeless man! The blue spirits of evil are about him
half his time. The sky of his soul is canopied with dark,
foreboding clouds.  Despair often wraps his spirit about
with her folds of blackness. He lives in gloom, and dies
in fear. Shadows of good are to him specters of evil.
Large Hope gives to one's life, philosophy, religion, and
character a cheerful aspect; and as it is associated with the
religious sentiments, it exerts, and was designed to exert,
a powerful religious influence. United with Spirituality,
it formsfaith. Large Hope and Spirituality give a strong
and happy faith. Hope believes in a full redemption;
trusts implicitly in the goodness of the divine Being;
believes all will be well with mankind; sees the future
clothed in the radiance of perpetual day; rejoices in the
full prospect of immortal felicity; and sings a song " of joy
unspeakable and full of glory," as a present prelibation of
the &,aughts of life it will hereafter quaff.
Clear wDngs and open sailing should be given to Hope
in every wind.  Heope is natural and beautiful in the char.




CONSCIENTIOUSNESS.             221
acter; despair is monstrous and unsightly, and should
never be permitted. The organ of Hope is located back of
Spirituality, and above Sublimity. It exercises a marked
influence in the character, and should always be carefully
cultivated.
CONSCIEN TIOUSNESS.
Back of Hope, and above Cautiousness, is Conscientiousness, the love of truth and right. It is the spring-source
of integrity. It has been said that, "' an honest man is the
noblest work of God." It is the inspiration of this sentiment that makes him such, which crowns him with his real
nobility. A great writer has said that, "the two most
beautiful things in the universe are the starry heavens, and
the sentiment of duty in the soul;" a sentiment most noble -and true. If there is a being in the government of the
Most High who is worthy of the heart's esteem and high
respect; if there is one to whom we should bow in willing
reverence, and in whose presence we should feel as though
by the side of an angel, who should awe us while he secures our love, it is he who has a strong and ruling sense
of duty in his heart. It appears to me as though there is
something of God in this feeling. It works a divine inspiration upon me. It fills my soul with heavenly images,
and binds my heart to its possessor. It has a ravishing
charm, and works as though by miracle upon my inner
senses.
This sense of duty in the heart is inspired by Conscien~




222           ITS GODLIKE MORAL POWER.
tiousness. The ultimate of the authority and office of this
sentiment is to impart this sense of duty.  The ideas of
obligation, of responsibility, of faithfulness to trusts, of
rectitude, of justice, of right, are conferred by this faculty.
The voice of this sentiment is for right. It has but one
law written in the heart of its being, and that is the law of
right. It is a stern, noble representative in man, of the
attribute of justice in God.  It is communicative like other
feelings, and desires to impart itself to others.  It wishes
to inspire its, own glorious spirit everywhere, and make all
hearts redolent of its light, and the sanctity of heaven.  It
suffers in the presence of wrong, sorrows at injustice, weeps
when any creature fails in duty. How much of sanctity,
of holiness, of godlike moral power this faculty, when
strong, imparts to the human soul! It is the citadel of
moral force, and should be guarded well.  Faithfully
should it be cultivated. Nothing should prevent a thorough; and perpetual cultivation of this right-arm of all morality. The. present, and everlasting interests of every one
depends upon the cultivated energies and activities of this
sentiment.  Then injure it never, oppose it never, outrage
it never, question never its teachings; be true to its voice,
heed its warnings, obey its dictates, walk by its counsels,
comply with the letter an4 spirit of its law.  Come what
may, frown who will, hearken to the voice of duty. It is
God in the soul, speaking a language beautiful as the words
of heaven.  Its language is, " Fiat justitia ruat clum
Let justice be done though the heavens fall.




FIRMNESS —ITS OFFICE AND IMPORTANCE.    223
FIRMNESS.
Above Conscientiousness, and in the very highest region
of the back head, is the organ of Firmness. It manifests
the faculty of unchangeability, or steadiness to all purposes, in man. It is the human image of God's immutability. It crowns the character with that glorious virtue,
which no poet or divine hath yet sufficiently praised; that
virtue which is " as the arching heavens for beauty," and
" as the pillars of the earth for firmless."  I meanfidelity.
It is fidelity that crowns every virtue; fidelity that spans
the moral world with the arch of beauty.
When this faculty is strong, it gives great permanency
and steadiness to the character.  It holds it as with reins
of iron. It makes a character as reliable as the mountain
pillars. Its opinions, its feelings, its habits are almost as
changeless as fate. It is the chief ingredient of that great
virtue, perseverance, without which nothing would be accomplished. It is strong in all great characters. It has
done much to make them great, by making them steady to
their purposes. When it is small, the character is feeble,
changeable, fickle as the wind, unstable as the clouds.
Strong Firmness gives dignity and moral grandeur to the
character, and should be possessed by all minds.
We have now passed through a general outline of the great
science of mind; that immortal, godlike thing, which constitutes the essence of our being.  We have but merely
hinted at the beauties and excellences of this noble science.
It opens for our gaze and labors fields of immeasurable




,2-4        3BEAUTIES OF MENTAL SCIENCE.
width and infinite length.  It uncaps mines of wealth, rare,
rich, and new, and explains, in the most attractive manner,
all that is old in the knowledge of mind which men possessed before its discovery.  It has already established a
new and demonstrative philosophy of man, and opened a
new era in his progress in mental knowledge.  To all, this
science is destined to be of great value; but to the scholar,
the teacher, the moralist, and the divine, it is of invaluable
worth.  It is to overthrow the moldy structures of timecrusted errors, and iear in their stead a philosophy stirring as life, beautiful as heaven, and solid as the throne of
the Eternal.
To you, young men and women, who have listened
to me so attentively through this long course of lectures, I
bid a hearty God-speed, in your search for knowleclge, and
struggles for perfection.  Go on, nobly, braLvely on.  The
gem-paved walks of truth are before you. The bow of eternal
promise spans your sky.  The fadeless sun of righteousness
illumles your pathway.  Immortal powers are within you,
and imperishable honors are waiting in unseen hands to
crown you.  Your fathers and mothers are praying for
your progress; the world is kneeling in tears and hope for
a blessing,at your hands.  Angels are beckoning you upward, and God is perpetually sumumoning you to duty.
With such voices, pleading in the majesty and sweetness
of deathless love and hope, can you fail to press onward?
Apply the principles of our great science to your hearts
and lives'; add to them the sanctions of divine RPevelation, and the light of revealed truth and hope; relying




CLOSING APPEAL TO STUDY PHRENOLOGY.    225
upon your Father's provident care and impartial love, and
you will achieve a crown of light and blessedness for yourselves, and with loving and devout hands lay the matchless offerings of pure, truthful, and benevolent lives upon
the altar of the world.








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Chemistry, Applied to Physiology, Agriculture, and Commerce. By Prof. Liebig. With additions by Dr. Gardiner,   20
Curiosities of Common Water. With Addiotins by Joel Shew, M.D. From the fifth London edition of 1723, -.   25
Cholera: Its Causes, Prevention and Cure;
and all other Bowel Complaints, treated by Water, -     o.    5
Combe's Physiology, Applied to the Improvement of Mental and Physical Ediucation. New edition, with Notes,.   50
Chart for Recording various Developments,
Designed for Phrenologists. With numerous engravings,.  6Constitutioi4 of Man. School Edition. By
George Combe. Arranged with Questions, for a Class-Bool, -  -     25
Consumption, its Prevention and Cure, by
the. Water Treatment, with directions. Illustrated, - 
Chronic Diseases, Especially the Nervous
Diseases of Women. Designed for married people particulaly,  -   -   5
Defence of Phrenology. By Dr, Andrew
Boardtran. A good work for skeptics and unbelievers,         50




2               FOWLERS AND WELLS'S PUBLICATIONS.
Education Complete. Embracing Physiology,
Animal and Mental, Self-Culture, and Memory, in one large volume,   - 2 00
Education, Founded on the Nature of Man.
By Dr. Spurzheim. A scientific work, with illustrations,    -   -     50
Elements of Animal Magnetism; or, Process
and Practical Application for relieving human suffering, -   -   -   12
Errors of Physicians and Others, in the Application of the Water-Cure. By J. H. Rausse,    -   -  -   25:Experience in Water-Cure, in Acute and
other Diseases, with directions to patients,.                       25. Familiar Lessons on Phrenology and Physiology. Muslin, in one volume. Beautifully illustrated, -      -   - 1 00
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Food and Diet: Containing an Analysis of
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Hereditary Descent: Its Laws and Facts applied to Human Impr.ovement. New edition, illustrated,     -          50
IHumlan Rights, nald ltheir Political Guaranties: Founded on the Moral and Intellectual Laws of our Being,  -     50
Home for All; or, a New, Cheap, Convenient,
and Superior Mode of Building, with appropriate Diagrams,  -   -     50
Hydropathic Encyclopedia. A Practical System of Hydropathy and Hygiene. Illustrated. Ey R. T. Trail, M.D.  - 2 00
Hydropathy for the People, An excellent
work on health. With Notes by Dr. Trall,                              50
Introduction to the Wa'ter-Care. With an
Exposition of the Human Constitution. By T. L. Nichols, M.D,,  -     12
Love and Parentage: applied to the Improvement of Offspring, including important Directions to the Married,. -   25
Lectures on the Philosophy of Mesmnerisnm
and Clairvoyance. With instruction in its process and practical application,   25
Labor: Its History and Prospects. Including
the Use and Abuse of Wealth. By Robert Dale Owen, -       -          25
Lectures on Hygiene and Hydropathy. By
11. S. Ho1ughton, M.D., -           -.




FOWLERS ANL WELLS'S PUBLICATIONS.                         a
Maternity; or, the Bearing and Nursing of
Children, including Female Education. With appropnate Engravings,.   50
Marriage: Its History and Philosophy, with
a Phrenological Exposition of the Functions for Happy Marriages, -   -   371
Memory and Intellectual Improvement: Applied to Self-Education and Juvenile Instruction. Twentieth edition,   -   50
Mesmerism in India. A superior work, by
the celebrated Dr. Esdaile. Highly recommended by professional men, -   50
Matrimony; or, Phrenology and Physiology
applied to the Selection of congenial Companions for Life,  - -     25
Moral and Intellectual Science. By Combe,
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Natural Laws of  Ilan, physiologically considered. ]ly Dr. Spurzheim. A work of great merit,   -   -          25
Psychology, or the Science of the Soul. With
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Physiology of Digestion.  The Principles of
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Phrenology Proved, Illustrated, and Applied.
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Phrenological Guide. Designed for the Use
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Power of Kindness; Inculcating the Christian
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Physiology, Animal and Mental: Applied to
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Phrenology and the Scriptures, showing their
Harmony. By Rev. John Pierpont, -                                    12
Principles of the Human Mind. Biology: including the Voltaic Mechanism of Man,.                              25
Philosophy of Electrical Psychology.  By
John Bovee Dods,....50
Philosophy of Spiritual Intercourse: an Explanation of Modern Mysteries. By Andrew Jackson DaTis, -     -     50
Religion, Natural and Revealed; or, the
Natural Theology and Moral Bearings of Phrenology,    -. -.   50
Self-Culture and Perfection of Character;
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4                FOWLERS AND WVELLS'S PUBLICATIONS.
Science of Swimming: Giving the History
of Swimming, with special Instruction to Learners. Illustrated,  -.    124
Sober and Temperate Life: With [Notes and
Illustrations by Comaro, who lived 154 years. Reads this Book,   -   -   25
Synopsis of Phrenology and Physiology: Illustrating the Temperaments. Designed for Phrenologists and others, -   124
Temperance and Tight-Lacing: Founded on
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Tobacco: Its Effect on the Body and Mind.
The best work on the subject. Every body should read it,   -   -.   25
The Use of Tobacco; Its Physical, Intellectual, and Moral Effects on the Human System,                         12Teeth;- Their Structure, Disease, and Management, with the Causes of Early Decay. Full of Engravings,    -   12i
Thoughts on Domestic Life. Its Concord,
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Tea and Coffee; Their Physical, Intellectual,
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The Parent's Guide, and Childbirth made
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Water-Cure Library; Embracing all of Importance on the Subject. In seven large 12mo volumes,   -   -.   5 00
Water and Vegetable Diet in Scrofula, Cancer, Asthma, and many other Diseases. By Dr. Lamb,     -    -       50
WVater-Cure Manual; A Popular Work on
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Water-Cure Almanac, Containing much important matter for all classes. Published yearly,.                  64
Woman: Her Education and Influence. With
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Water-Cure Journal and Herald of Reforms.
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Water-Cure for Women in Pregnancy ancd
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Water-Cure in Every Known Disease. By
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All Works on Phrenology, Physiology, Miagnetism, Physiognomy, Phonography, the Water-Cure, or Hydropathy,
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