THE UNIVERSITY 
 OF ILLINOIS 
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Digitized by the Internet Archive 
 in 2017 with funding from 
 
 University of Illinois Urbana-Champaign Alternates 
 
 https://archive.org/details/selfcultureperfe00fowl_0 
 
SELF-CULTURE, 
 
 AND 
 
 PERFECTION OF CHARACTER 
 
 INCLUDING THE 
 
 MANAGEMENT OF YOUTH. 
 
 BY O. S. FOWLER, 
 
 EDITOR OP THE AMERICAN PHRENOLOGICAL JOURNAL* 
 
 SELF-MADE OR NEVER MADE. 
 
 
 SEVENTH THOUSAND — STEREOTYPED EDITION. 
 
 N £to tyork: 
 
 FOWLERS AND WELLS, 
 
 PHRENOLOGICAL CABINET, 131 NASSAU STREBT* 
 AND BT BOOKSELLERS GENERALLY. 
 
 1851 . 
 
Entered, according to Act of Congress, in the year 1347, 
 
 By 0. S. FOWLER, 
 
 In the Clerk’s Office of the District Court of the Southern District 
 of New York 
 
SELF-IMPROVEMENT DIRECTORY TABLE. 
 
 
 Functions. 
 
 Cultivation. 
 
 Restraint. 
 
 1. Amativeness 
 
 217 
 
 
 218 
 
 2 . Parental Love . 
 
 219 
 
 220-1-2 
 
 
 3. Adhesiveness 
 
 225 
 
 226-8-9 
 
 227 
 
 4. Inhabitiveness . 
 
 231 
 
 232 
 
 
 5. Continuity . 
 
 233 
 
 234 
 
 
 A. Vitativeness 
 
 236 
 
 236 
 
 237 
 
 6. Combativeness 
 
 238 
 
 239 
 
 240 
 
 7. Destructiveness 
 
 241 
 
 242 
 
 243 
 
 8. Alimentiveness 
 
 244 
 
 245 
 
 246 
 
 Aquativeness . 
 
 247 
 
 
 
 9. Acquisitiveness 
 
 248 
 
 249 
 
 250 
 
 10. Secretiveness . 
 
 251 
 
 252 
 
 253 
 
 11. Cautiousness 
 
 254 
 
 255 
 
 256 
 
 12. Approbativeness 
 
 257 
 
 258 
 
 259 
 
 13. Self-Esteem . 
 
 260 
 
 261 
 
 262-3 
 
 14. Firmness . 
 
 264 
 
 265 
 
 266-301-3 
 
 15. Conscientiousness 
 
 267 
 
 268-9 
 
 270 
 
 16. Hope 
 
 271 
 
 272-4 
 
 273 
 
 17. Spirituality . 
 
 275 
 
 276 
 
 277 
 
 18 Veneration 
 
 278 
 
 279 
 
 280 
 
 19. Benevolence 
 
 281 
 
 282 
 
 283 
 
 20. Constructiveness 
 
 284 
 
 285 
 
 286 
 
 21. Ideality 
 
 287 
 
 288 
 
 289 
 
 B. Sublimity. 
 
 289 
 
 290 
 
 291 
 
 22. Imitation 
 
 292 
 
 293 
 
 294 
 
 23. Mirthfulness 
 
 295 
 
 296 
 
 297 
 
 D. Agreeableness 
 
 298 
 
 299 
 
 300 
 
 A dot, or any other mark, with the pen, will be placed in the square 
 containing the number of the paragraphs which give the required direc 
 tions. But where several persons are marked on the same table, a hori- 
 zontal stroke, or dash, — will be used for the first; a perpendicular 
 erected on it, thus - 1 -, fer the second ; this perpendicular continued below 
 the horizontal, making a cross, thus +, for the third ; a horizontal curve 
 over this cross, thus -{-, for the fourth ; under for the fifth ; to the right 
 hand for the sixth ; and the left hand for the seventh : so that the follow- 
 ing mark '+) stands for all seven 
 
 585458 
 
SELF-IMPROVEMENT DIRECTORY TABLE 
 
 
 Functions. 
 
 Cultivation. 
 
 Restraint. 
 
 1. Amativeness 
 
 217 
 
 
 218 
 
 2. Parental Love 
 
 219 
 
 220-1-2 
 
 
 3. Adhesiveness 
 
 225 
 
 226-8-9 
 
 227 
 
 4. Lihabitiveness 
 
 231 
 
 232 
 
 
 5. Continuity . 
 
 233 
 
 234 
 
 
 A. Vitativeness 
 
 236 
 
 236 
 
 237 
 
 6. Combativeness 
 
 238 
 
 239 
 
 240 
 
 7. Destructiveness 
 
 241 
 
 242 
 
 243 
 
 8. Alimentiveness 
 
 244 
 
 245 
 
 246 
 
 Aquativeness 
 
 247 
 
 
 
 9. Acquisitiveness 
 
 248 
 
 249 
 
 250 
 
 10. Secretiveness 
 
 251 
 
 252 
 
 253 
 
 11. Cautiousness 
 
 254 
 
 255 
 
 256 
 
 12. Approbativeness 
 
 257 
 
 258 
 
 259 
 
 13. Self-Esteem . 
 
 260 
 
 261 
 
 262-3 
 
 14. Firmness . 
 
 264 
 
 265 
 
 266-301-3 
 
 15. Conscientiousness 
 
 267 
 
 268-9 
 
 270 
 
 16. Hope 
 
 271 
 
 272-4 
 
 273 
 
 17. Spirituality 
 
 275 
 
 276 
 
 277 
 
 18. Veneration 
 
 278 
 
 279 
 
 280 
 
 19. Benevolence 
 
 281 
 
 282 
 
 283 
 
 20. Constructiveness 
 
 284 
 
 285 
 
 286 
 
 21. Ideality 
 
 287 
 
 288 
 
 289 
 
 B. Sublimity. 
 
 289 
 
 290 
 
 291 
 
 22. Imitation 
 
 292 
 
 293 
 
 294 
 
 23. Mirthfulness 
 
 295 
 
 296 
 
 297 
 
 I). Agreeableness 
 
 298 
 
 299 
 
 300 
 
 A dot, or any other mark, with the pen, will be placed in the square 
 containing the number of the paragraphs which give the required direc- 
 tions. But where several persons are marked on the same table, a hori- 
 zontal stroke, or dash, — will be used for the first ; a perpendicular 
 erected on it, thus for the second ; this perpendicular continued below 
 the horizontal, making a cross, thus -}-, lor the third ; a horizontal curve 
 over this cross, thus -}-, for the fourth ; under for the fifth ; to the right, 
 hand for the sixth ; and the left hand for the seventh : so that the follow - 
 ing mark (-j-) stands for all seven 
 
PREFACE 
 
 TO THE FIRST EDITION. 
 
 Improvement is the practical watch- word of the age. 
 Since the Revolution, men have probably made more 
 numerous and valuable inventions and discoveries in 
 machinery, agriculture, and the means of human com- 
 fort and luxury, than ever before since the Creation. 
 Yet, while they are straining every nerve to its utmost 
 tension to devise some shorter and still shorter road to 
 augment wealth, and the facilities for promoting merely 
 animal gratifications, and those mostly artificial, how 
 few care or attempt to improve their intellectual or 
 moral faculties. If they can but amass riches, live in 
 splendid palaces and princely style, and procure the 
 means of indulging the selfish propensities, they exult in 
 having attained “ the highest good,” though intellect lie 
 waste, and moral pleasures are unknown. And even 
 the few who attempt to improve their higher faculties 
 know neither where to begin nor how to proceed. 
 
 Is this right ? Does it comport with the great end of 
 our creation ? Is it even our true interest ? Does it 
 secure out highest happiness ? Neither, as man’s sad 
 experience abundantly attests. His intellectual anl 
 moral faculties constitute the great fountain of human 
 enjoyment, while physical gratifications are only inci- 
 dental — mere tributaries. He must be happy in the 
 moral deportment of his nature, or be for ever misera- 
 
1 r PREFACE TO THE FIRST EDITION. 
 
 ble. With this settled ordinance of his nature he must 
 comply, or else suffer the penalty affixed to the breach 
 of this cardinal law of his moral constitution. 
 
 To expound* in view of these principles, the laws oi 
 virtue, and develop nature’s method of cultivating the 
 higher and holier capabilities of our nature ; to guide 
 the young into the paths of goodness, and consequent 
 happiness ; to show parents and teachers how to con- 
 duct the moral training and government of children • 
 and to disclose to all aspirants after self-improvement 
 the means of securing “the highest good” by expounding 
 the laws of our moral being and inciting to their obedi- 
 ence — objects the most exalted which can possibly en- 
 gage human attention or effort — is this work laid before 
 the public. It discloses the true sources of human en- 
 joyment, and will conduct inquirers, especially youthful, 
 to the fountain-head of all pleasure, where they may 
 drink deep and perpetually of those delicious and soul- 
 renovating waters of moral enjoyment, which our Crea- 
 tor proffers without stint to all who will accept this 
 God-conferred and Heaven-tending boon. It will show 
 all how to guide and regulate their feelings and conduct ; 
 how to restrain and subdue their “ easily besetting 
 sins” ; improve their moral characters ; and exercise 
 all their faculties in harmony with their primitive con- 
 stitution, and thereby render their action always vir- 
 tuous, so as thus to secure that one end of their being 
 
 - — HAPPINESS. 
 
 To give a more specific aspect of its object and adap- 
 tation : Applicants for phrenological examinations are 
 daily and earnestly inquiring — “ How can I remedy my 
 defects ? By what means can 1 increase my deficient 
 organs, and diminish or regulate those that are too 
 large?” Man naturallv longs for higher and still higher 
 
PREFACE TO THE FIRST EDITION. 
 
 V 
 
 intellectual and moral attainments. The scale or range 
 of self-improvement is illimitable. However high a 
 point we may reach, we naturally desire to rise higher 
 and still higher, till w 3 become “ perfect, as God is per- 
 fect.” And the higher we rise, the stronger our desire 
 to press forward and upward into a state still more ex- 
 alted. At no previous point of time, probably, has this 
 desire equalled its present point of intensity. Parents, 
 in particular, are inquiring with deep solicitude — “ How 
 can I make my children better ? That new and most 
 powerful mental stimulant furnished by our republican 
 institutions, has waked up a mighty hungering and thirst- 
 ing, especially in parents and the young, after moral 
 excellence. These important inquiries — How can I 
 render myself, and how make my children better ? 
 this work answers scientifically. It bases every di- 
 rection in those laws of mind developed by Phrenolo- 
 gy — that exponent of all the moral laws of our being, 
 that epitome of all mental knowledge, that great director 
 of the constituent elements of perfection, and how to 
 attain it. This science of mind not only teaches us oui 
 characters, but also, what is infinitely more important, u ' 
 how to improve them. It shows us in what perfection 
 consists, and how to form character and mould mind in 
 accordance with its conditions. Self-knowledge must 
 precede self-improvement, but never supersede it. For- 
 merly, phrenologists were content with reading them- 
 selves and others through this mirror of human nature, 
 but they now seek earnestly to apply it to their own in- 
 tellectual and moral progression, and that of the rising 
 generation — an application which, practically made, will 
 more effectually subserve human advancement and hap- 
 piness, than all the discoveries and inventions, all the 
 metaphysical and even theological speculations, together 
 
Vi PREFACE T£ THE FIRST EDITiON. 
 
 with all the educational efforts of the age and of all ages 
 combined ; because this discloses the true philosophy 
 of mind, and shows how to perfect it ; while they apper- 
 tain to physics, or enter the department of mind only to 
 becloud it. Tc the elucidation of these momentous 
 truths, these pages are devoted. 
 
 131 Nassau Street, New York, July, 1842. 
 
PREFACE 
 
 TO THE IMPROVED EDITION. 
 
 More than two-thirds of the time since this work was 
 first published, it has been out of print, because the 
 author was unwilling to re-publish till he could improve 
 it more to his liking. But its subject matter is 
 deemed too important to allow minor defects to with- 
 hold it from the public. To do good by disclosing the 
 only true method of conducting self-improvement, and, 
 above all, to put juvenile education upon the basis of the 
 nature of man — these transcendently important consid- 
 erations urged its immediate re-publication ; and those 
 who prefer utility of matter to beauty of style, will ex- 
 cuse its defects while they profit by its suggestions. 
 
 Its principles are all true. They are not hastily put 
 forth. Every idea advanced has been thoroughly scru- 
 tinized in all its aspects. Its subject matter needs no 
 apology, only its authorship. Probably no ten pages 
 of it can be carefully perused without essential benefit. 
 Parents will find it a text-book by which to mould the * 
 characters of their dear children. All can learn from it 
 how to live — how to become good — how to render 
 themselves happy. 
 
PREFACE 
 
 TO THE STEREOTYPE EDITION 
 
 Of the five years since this work was first published, 
 it has been on sale less than two, because each edition 
 was bought up before the author could command time 
 to effect the improvements he desired. Though it is 
 now far from being perfect, yet every portion of it has 
 been re-written. The matter of the former volume has 
 been condensed from three hundred and fifty pages oc- 
 tavo to less than two hundred duodecimo, besides having 
 been every way improved, and over six hundred pages 
 of new matter added — though this addition appertains in 
 part to Vol. I., or “ Physiology, Animal and Mental,” and 
 to “ Memory,” or Intellectual Education, which consti- 
 tutes Yol. III., as well as to this work, which constitutes 
 Yol. II. 
 
 Our subject naturally divides itself into three depart- 
 ments : Physical improvement, or the preservation and 
 restoration of health ; Moral improvement, or the proper 
 cultivation and regulation of the feelings and moral af- 
 fections ; and Intelectual improvement, or mental dis- 
 cipline. This order we have followed by allotting a 
 volume to each ; so that those who wish to prosecute 
 either separately, can do so, or all can be had bound to- 
 gether ; yet it is to be hoped that whoe's er reads one 
 will be incited thereby to read them all. To facilitate 
 references from all parts of each volume to all parts of . 
 
X 
 
 PREFACE TO THE STEREOTYPE EDITION. 
 
 the others, each distinct idea advanced has received an 
 appropriate head and number, to which reference is had 
 by those small and elevated figures, called superiors 
 found interspersed through the volumes. 
 
 Tables have also been prepared, in which those who 
 secure the requisite examinations, are referred to those 
 passages in each volume, which direct them how to im- 
 prove those faculties more especially defective, and 
 restrain those most liable to perversion. 
 
CONTENTS 
 
 CHAPTER I. 
 
 CONSTITUENT ELEMENTS OR CONDITIONS OF PERFECTION 
 OF CHARACTER. 
 
 SECTION I. 
 
 PROGRESSION A LAW OF THINGS — ITS APPLICATION TO HUMAN AND 
 PERSONAL IMPROVEMENT. 
 
 PAGE. 
 
 201. The earth progressive. — 202. The multiplication of all that 
 grows. — 203. Increase of population. — 204. Improving their quali- 
 ties. — 205. Human perfectibility. — 206. Individual progression. 19 — 34 
 
 SECTION II. 
 
 CONDITIONS OF PERFECTION AND ENJOYMENT. 
 
 207. The harmonious action of all the faculties. — 208. Normality of 
 function. — 209. Cerebral diseases causing depravity. - 34 — 43 
 
 SECTION III. 
 
 THE INTER-RELATION EXISTING BETWEEN THE BODY AND THE 
 
 PROPENSITIES. 
 
 210. Existence of this reciprocity of condition. — 211. Governing the 
 propensities by the intellectual and moral faculties. 44 — 68 
 
 SECTION IV. 
 
 THE EVENLY-BALANCED, A PROPORTIONATE ACTION OF THE FAC 
 
 ULTIES A CONDITION OF PERFECTION ITS FEASIBILITY, AND 
 
 THE MODE OF SECURING IT. 
 
 212. Proportion a condition of perfection. — 213. Proof that the or- 
 gans can be enlarged and diminished. — 214. The personal exercise 
 of the faculties. — 215. Means of exciting the faculties. — 216. “Know 
 our own selves.” 68— *118 
 
Xll 
 
 CONTENTS. 
 
 CHAPTER II. 
 
 ANALYST'S AND MEANS OF STRENGTHENING THE FACULTIES. 
 
 1. AMATIY ENESS. 
 
 PAGE. 
 
 217. Definition, location, and adaptation.— 218. Perversion and re- 
 straint. - - - 119 — 120 
 
 2. PHILOPROGENITIVENESS. 
 
 219. Definition and location — large and small. — 220. Adaptation and 
 cultivation. — 221. Duty and mode of its cultivation. — 222. Mater- 
 nal love and duty. — 223. Cultivation in the unmarried and 
 children. ------- 120 — 136 
 
 3. ADHESIVENESS. 
 
 224. Definition, location, and function. — 225. Large and small. — 
 
 226. Adaptation and cultivation. — 227. Due regulation and re- 
 straint. — 228. Cultivation in children. — 229. Choosing associates 
 for children — schools. ----- 135 — 145 
 
 UNION FOR LIFE. 
 
 230. Definition, location, adaptation, and cultivation. - 146 — 147 
 
 4. INHABITIVENESS. 
 
 231. Definition, location, and effects on character. — 232. Adaptation 
 
 and cultivation. ----- 147 — 148 
 
 5. CONTINUITY, OR CONCENTRATIVENESS. 
 
 233. Definition and location — large and small. — 234. Adaptation, cul- 
 tivation, and restraint. - - 149 — 150 
 
 A. VITATIVENESS. 
 
 235. Definition, location, and adaptation. — 236. Its cultivation — dread 
 of death. — 237. The dead and their interment — mourners. 151 — 159 
 
 6. COMBATIVENESS. 
 
 238. Definition and location — large and small. — 239. Adaptation and 
 cultivation. — 240. Its abuses and due regulation. - 159 — 165 
 
 7. DESTRUCTIVENESS, OR EXECUTIVENESS. 
 
 241. Definition and location — large and small. — 242. Adaptation and 
 cultivation. — 243. Due regulation and restraint — swearing. 166-^-172 
 
 8. ALIMENTIVENESS. 
 
 244. Definition and location — large and small. — 245. Adaptation and 
 means of cultivation. — 246. Restraint and right direction. 173 — 178 
 
 AQUATIVENESS, OR BIBATIVENESS. 
 
 247. Definition, location, adaptation, and cultivation. 
 
 179—181 
 
CONTENTS. 
 
 xiii 
 
 9. ACQUISITIVENESS. 
 
 PAGE. 
 
 248. Definition and location — large and small. — 249. Adaptation and 
 cultivation. — 250. Due regulation and restraint. - - 181 — 195 
 
 10. SECRETIVENESS. 
 
 251. Definition and location — large and small. — 252. Adaptation and 
 cultivation. — 253. Restraint and due regulation. - - 196 — 202 
 
 11. CAUTIOUSNESS. 
 
 254.. Definition, function, and location. — 255. Adaptation and culti- 
 vation. — 256. Restraint and due regulation. - - 202 — 208 
 
 12. APPROBATIVENESS. 
 
 257. Definition, function, and location. — 258. Adaptation and cultiva- 
 tion. 259. Due regulation and restraint. - - 208 — 216 
 
 13. SELE-ESTEEM. 
 
 260. Definition, function, and location. — 261. Adaptation and cultiva- 
 tion. — 262. Self-government, or the training of the will. — 263. Re- 
 straint and due regulation of Self-Esteem. - - 217 — 228 
 
 14. FIRMNESS. 
 
 264. Definition, function, and location. — 265. Adaptation and cul- 
 tivation. — 266. Restraint and right direction. - - 229 — 232 
 
 15. CONSCIENTIOUSNESS. 
 
 267. Definition, function, and location. — 268. Adaptation and culti- 
 vation. — 269. Human accountability and guilt. — 270. Right di- 
 rection of Conscientiousness. - 232 — 246 
 
 16. HOPE. 
 
 271. Definition, location, and function. — 272. Adaptation and cul- 
 tivation. — 273. Due regulation and restraint. — 274. A future 
 state. ------- 247 — 252 
 
 17. SPIRITUALITY— MARVELLOUSNESS. 
 
 275. Definition, location, and function. — 276. Adaptation and cultiva- 
 tion. — 277. Due regulation. - 253 — 261 
 
 18. VENERATION. 
 
 278. Definition, location, and function. — 279. Adaptation and cultiva- 
 tion. — 280. Restraint and due regulation. - - 262 — 270 
 
 19. BENEVOLENCE. 
 
 281. Definition, location, and function. — 282. Adaptation and cultiva- 
 tion. — 283. Restraint and due regulation. - - 270 — 279 
 
 20. CONSTRUCTIVENESS. 
 
 284. Definition and location — large and small. — 285. Adaptation and 
 cultivation. — 286. Restraint and due regulation. - - 279 — 284 
 
xiv 
 
 CONTENTS. 
 
 21. IDEALITY 
 
 PAGE 
 
 28 7. Definition, function, and location. — 288. Adaptation and cultiva- 
 tion. — 289. Due regulation. - 284 — 289 
 
 B. SUBLIMITY. 
 
 290. Definition, location, and function. — 291. Adaptation and cultiva- 
 tion. — 292. Regulation. ----- 289 — 290 
 
 22. IMITATION. 
 
 293. Definition and location — large and small. — 294. Adaptation and 
 cutivation.— 295. Due regulation — theatricals. - - 290 — 295 
 
 23. MIRTHFULNESS. 
 
 296. Definition and location — large and small. — 297. Adaptation and 
 cultivation. — 298. Restraint and due regulation. - - 295 — 299 
 
 C. AGREEABLENESS. 
 
 299. Definition, location, and function. — 300. Adaptation and cultiva- 
 tion. ------- 299 — 300 
 
 SUMMARY APPLICATION TO JUVENILE MANAGEMENT AND 
 PERSONAL IMPROVEMENT. 
 
 301. The punishment of children. — 302. Governing by intellect and 
 will — 303. Arraying the moral faculties against the animal. 30 1— '312 
 
LIST OF ILLUSTRATIONS. 
 
 NO PAGE. 
 
 1. Structure of the Brain and Nervous System 45 
 
 2. Zigomatic Arch 89 
 
 3. Young Franklin 93 
 
 4. Old Franklin 94 
 
 5. Mrs. Smith 120 
 
 6. Mr. J. Johnson 121 
 
 7. Gotfried 166 
 
 8. Eustache 166 
 
 9. The Emperor Yitellius 173 
 
 10. Teller 182 
 
 11. Gosse 182 
 
 12. Aaron Burr 193 
 
 13. Dr. Samuel Thompson 197 
 
 14. Vendovi, a Feejee Chief 203 
 
 15. Diana Waters 203 
 
 16. Judge Brocchus Livingston - 218 
 
 17. The Conceited Simpleton 227 
 
 18. John Ordinaux 229 
 
 19. Conscientiousness Large 233 
 
 20. Conscientiousness Small 233 
 
 21. Negro Murderer 262 
 
 23. Diana Waters 263 
 
 22. Father Oberlin 263 
 
 24. Gosse 271 
 
 25. Gotfried 271 
 
 26. Clara Fisher 291 
 
 27. Jacob Jarvis 291 
 
 28. Joseph C. Neal 296 
 
SELF-IMPRC VEMENT 
 
 CHAPTER I. 
 
 CONST l'TUENT ELEMENTS OR CONDITIONS OF PERFECTION 
 OF CHARACTER, 
 
 SECTION I. 
 
 PROGRESSION A LAW OF THINGS ITS APPLICATION TO HUMAN 
 
 AND PERSONAL I IMPROVEMENT. 
 
 201 . THE EARTH PROGRESSIVE. 
 
 Improvement is written in living characters upon every 
 department of nature. The earth herself, once probaly only 
 a gaseous formation, during the lapse of infinite ages, con- 
 densed and cooled till a crust formed upon her surface, and 
 she became ultimately fitted for the abode of life. But her 
 earlier productions, as evinced by the petrifactions found in 
 her lowest strata of organic deposit, were coarse in structure, 
 and every way exceedingly inferior. Yet every successive 
 epoch, compared with preceding ones, and even the latter as 
 compared with the previous portions of each era, brought forth 
 vegetables and animals of a higher and still higher order, in 
 the exact date of the world’s age, doubtless because, as she 
 grew older, her elements became prepared to produce and sus. 
 tain a higher and still higher order of life, till, at the epoch 
 just preceding the creation of man, a lower order of th* 
 monkey tribe made its appearance ; and finally, when this law 
 of progression had fitted the earth for the habitation of man, 
 the “ lord of creation”— this last and most perfect work of 
 God — was ushered into being. 
 
20 
 
 PROGRESSION A LAW OF THINGS. 
 
 Nor did her progress stop heie. Her fertility is still be- 
 coming constantly re-augmented. All her mountains, hills, 
 and even rocks, as well as all those materials of which she is 
 formed, are only so many store-houses of manure, and consist 
 of materials for making and enriching soil. By slow degrees 
 the outside and fissures of rocks decay, and ultimately form 
 soil, which wind and water transport to her valleys, and thus 
 both supply the waste effected by growth, and perpetually 
 enhance her fertility. Of this the rich mould in the seams of 
 rocks and around stones, and the strength of stony land, as 
 well as the fact that lime, pulverized rock, and some kinds of 
 sand, re-fertilize the earth, furnishes both proofs and examples. 
 Nor will this process cease, or our world be destroyed, till all 
 her mountains, all her depths, are converted by surface decay 
 into soil, vegetable formations, animal fabrics, and the materials 
 for the manifestation of mind. Our world was not created 
 yesterday, and will not grow old or be destroyed to-morrow. 
 These exhaustless stores, capable of being converted into vege- 
 table and animal life, Were not created in vain, and will not 
 be destroyed, but, during countless millions of centuries to 
 come, will go on illimitably to re-augment the earth’s fertility, 
 and minister to human happiness. Indeed, every successive 
 age will render her more and still more a paradise, and fit her 
 to enhance, more and more, the happiness of all sentient life ! 
 
 This conclusion is supported by the fact that vegetable and 
 animal offal decay, re-enrich the soil, and re-augment the 
 earth’s productiveness. In fact, this enriching process cannot 
 be prevented. Hence a given piece of land, tilled in the 
 best possible manner, if re-enriched only with the manure 
 made from the cast-off portion of its own products, and espe- 
 cially if chemistry and electricity be brought into requisition, 
 will support human life, and yet become richer and more pro- 
 ductive illimitably, and forever ! 
 
 202 . THE MULTIPLICATION OF ALL THAT GROWS 
 
 Furnishes another illustration of this principle of progres- 
 sion. No nut, grain, or seed whatever, is content to re-place 
 itself but every vegetable, every animal, is constituted to 
 
INCREASE OF POPULATION. 
 
 21 
 
 “ multiply . 55 A single elm-nut produces a tree which often 
 re-produces many millions of nuts per year, for centuries, 
 enough, if all were properly planted and tended, to cover a 
 large area of the earth’s surface. The seeds borne by a single 
 apple or cherry tree furnish another example. This multi- 
 plying law appertains equally to the seeds of all vegetables, 
 of all fruits, of all grains, of universal vegetable life. Behold 
 throughout the whole earth the perpetual workings of this pro- 
 lific principle, not only in filling her gradually but effectually 
 with all manner of products, but also in furnishing a vast sur- 
 plus for waste and the sustenance of life ! 
 
 This law of universal increase, except when thwarted by 
 art, is perpetually multiplying the entire animal kingdom, 
 and may possibly be multiplying suns and worlds from age to 
 age ! In general, the more inferior the animal, the more fruit- 
 ful. This prolific law, applied to man, is also perpetually 
 effecting an 
 
 203. INCREASE OF POPULATION. 
 
 The inhabitants of given nations and districts unravaged by 
 war, are reputed to double every twenty-five years. Our own 
 population redoubles every twenty-three years. How astonish- 
 ing our increase within the memory of us all. At this rate, 
 what will it become in a hundred years ? Over three hundred 
 millions — sixteen then, to one now ! And in two hundred years, 
 over five thousand millions — twenty-five hundred then, to one 
 now ! Nor is 2046 so far off either, but that some of our great 
 grand-children will see it ! And in a thousand years, above 
 
 FIVE AND A HALF BILLIONS OF MILLIONS TO ONE NOW ! ! Other 
 
 civilized nations will meanwhile also increase. A thousand 
 years will crowd every mountain and crevice, and every isle 
 of the sea on the whole earth, yet this numerical progres- 
 sion of man will not cease in a thousand years, nor in a hun- 
 dred thousand. Its ultimate destiny, man’s finite mind cannot 
 conceive. Yet this is certain, that it will both crowd land and 
 water with human beings to the utmost capacity of room and 
 sustenance, after plying every possible means of augmenting 
 her productiveness on the one hand, and observing the utmost 
 economy of the means of subsistence on the other, and then 
 
22 
 
 PROGRESSION A LAW OF THINGS. 
 
 keep them as full as the highest happiness of the greatest 
 number will allow, probably countless millions of years ; for 
 to nature, “ a thousand years are as one day.” Though this 
 multiplying principle, doubtless, has its natural check by 
 which to prevent over population, yet God alone knows the 
 prospective number of his children ! 
 
 Nor does this prolific law multiply vegetables, animal, and 
 human life merely. It is also perpetually 
 
 204 . IMPROVING THEIR QUALITIES. 
 
 Take an illustration from the kingdom of fruits. The tree 
 which grows from an apple seed rarely bears an apple like 
 that in which its seed grew ; because it must be impregnated 
 with some foreign pollin in order to its fructification. Sup- 
 pose, then, that a blossom on a tree which bears sweet apples 
 is impregnated by the pollin — transported by wind, or bee, or 
 insect — of a sour apple-tree, the tree which grows from this 
 seed will bear an apple unlike its sweet or sour parentage, but 
 between the two, a blending of the qualities of both, and per- 
 haps better than either ; and thus of the seeds of all other 
 apples, cherries, peaches, pears, plums, and fruits of all kinds. 
 This very principle is now at work over the whole earth, to 
 improve and re-improve from age to age every species of fruit 
 which grows. It is constantly reproducing new and superior 
 kinds of apples, and varieties of the plum, peach, and grape 
 more and still more fair and delicious as time rolls on. Our 
 forefathers were not permitted to feast themselves on fruits any- 
 where near as rich or various as those which delight our taste ; 
 and our descendants will regale their palates both with new 
 varieties, and those almost incalculably more delicious than 
 any we now enjoy. Let those who question this, recount the 
 improvements in fruits which have taken place since they can 
 remember, or compare the fruits of old orchards with those 
 of new. None but those who have eaten the new Flemish, 
 and other varieties of the pear, can either appreciate this 
 improvement or realize what delicious fruits this very prin- 
 ciple has recently brought forth. And may we not safely 
 predicate what will be from what has been, especially when 
 
IMPROVEMENT OF HERB AND ANIMAL. 
 
 23 
 
 our own eyes see the actual workings of that very law whicn 
 is effecting such improvement ? Is nature’s ingenuity or 
 means exhausted ? Scarcely commenced. Barely reached 
 a fair beginning. All our splendid varieties of the pear 
 doubtless spring from an austere, hard, astringent variety, 
 and this parented by the little, insipid thorn-pear. All 
 those large, beautiful, productive, rich, and delicious varieties 
 of the apple, adapted to all tastes, which regale our palates, 
 doubtless sprung from the hard, austere, astringent crab-apple, 
 and this was probably parented by the little, bitter thorn- 
 apple. 
 
 All those magnificent varieties of peaches which delight 
 our appetite, and moisten the parched mouth in oppressive 
 August, were parented by a small, nurly, bitter, and even 
 poisonous product of the Persian desert. 
 
 Of the potato this is equally true — true of universal nature. 
 Nor is the end yet, only the beginning. If from such materials 
 for a commencement, this improving law has wrought out such 
 magnificent edibles, what, with those luscious fruits on which 
 to start anew, will it not produce in ages to come ! And since 
 every new variety can be disseminated and perpetuated il- 
 limitably, by grafting, it is not possible for the most exalted 
 imaginings to depict upon what luxurious varieties of all 
 kinds of fruits, if not of new varieties, our descendants will 
 regale themselves a thousand years hence ! 
 
 Nor does this progressive principle improve fruit merely, 
 but applies equally to animals. From the inter-propagation 
 of different breeds of horses, cattle, sheep, etc., new, and often 
 superior, kinds are produced. And thus of all that grows. 
 In short, this all-perfecting principle must necessarily con- 
 tinue, throughout all time, to carry forward and upward every 
 department of nature to higher and still higher degrees of 
 perfection, inconceivably and illimkably ! Our eyes behold 
 only the mere beginnings of those incalculably glorious re- 
 sults which this progressiva law must ultimately work out to 
 all sentient beings ! 
 
24 
 
 PROGRESSION A LAW OF THINGS, 
 
 205 . HUMAN PERFECTIBILITY. 
 
 But much as this law of progression should awaken emo- 
 tions of gratitude and admiration for improving soil, fruit, 
 animals, and nature in general, shall we not rejoice that it 
 applies also to our race, and in a degree as much higher as it 
 is their superior ? How should we literally exult in the pro- 
 spect, aye, certainty, that man is not always to remain that low, 
 stupid, .degraded, ignorant, senseless, gross, sensual, glutton- 
 ous, lustful, deceitful, selfish, cruel, tyrannical, rapacious, 
 blood-thirsty, depraved animal thing he now is, and always 
 has been. He commenced his career under the dominion of 
 the organs located in the back and lower portion of the head — 
 the social. For three thousand years he cared and lived 
 mainly for offspring and sodomy ; of which the exultation of 
 Eve over the birth of every child, the desire of Abraham, 
 Sarah, Leah, Rachel, Tamar, the daughters of Lot, and ail 
 the ancients for issue ; the vauntings of the fabled Niobe on 
 account of her having seven sons and seven daughters, the 
 grossest sensuality of the cities of the plain, the unbridled 
 licentiousness of Babylon, the number and devotedness of 
 the worshippers of Venus throughout the old world, and much 
 more to this effect, bears ample testimony. But the power of 
 these passions evidently diminished as time rolled on, and has 
 finally yielded its sway to Combativeness and Destructiveness, 
 the organs of which are located higher up and farther for- 
 ward than the social. War succeeded love, first uniting with 
 it in chivalry, and the world has run mad, almost down to 
 our own times, after martial glory. Those who have won 
 battles have been the earth’s idols. 
 
 Alimentiveness — still farther forward — united with war, 
 and Bacchus revelled with Venus and Mars. But within the 
 last three centuries a new divinity — a god of gold and goods— 
 has become a joint partner with sensuality, war, and feasting, 
 and is now fast usurping universal dominion. Wealth is now 
 man’s master passion. Its organ is located still higher up, 
 and farther forward, and this shows that man is advancing 
 towards that ascendency of the intellectual and moral facuL 
 
HUMAN IMPROVEMENT 25 
 
 ties which constitutes virtue and happiness 21 . But within the 
 last fifty years, Constructiveness — located still farther forward 
 and upward — has ascended the throne, and is now ruling 
 man in conjunction with Acquisitiveness, of which modern 
 mechanical inventions, manufactures, and the like, furnish 
 examples. 
 
 That man is rapidly progressing is equally evinced in 
 those successive governmental improvements which have 
 taken place. Compare our own government and institutions 
 with those of any previous epoch, and behold the change for 
 the better. Contrast the tyranny of the kings of Babylon, 
 Nineveh, Egypt, Tyre, the Caesars, Nero, and even ancient 
 England — of all antiquity— with the far greater leniency of 
 all modern thrones, and especially of all old governments with 
 the comparative liberality and justice of the last and infinitely 
 the best government on earth, and the improvement of gov- 
 ernments is no longer problematical. 
 
 Similar advances have been made in religion. How sensual 
 and debased the religion of the Egyptians, Parthians, and the 
 mythology of Greece and Rome. A god for every deprav- 
 ed propensity ; and the more disgusting the god the more 
 numerous and zealous its devotees, of which the numerous 
 temples and thronged courts of the goddess of shameless pub- 
 lic prostitution furnish us pertinent examples. Judaism, with 
 its interdiction of idol worship, was a great advance on all 
 previous religions, and the pure and peaceable doctrines of 
 Jesus Christ on the Mosaic dispensation. 
 
 But men, as a whole, were not yet prepared to appreciate 
 these heaven-born and heaven-tending doctrines, and conse- 
 quently perverted them. Yet every new sect of professing 
 Christians has made more or less advance on the religion of 
 its predecessors. And a mighty reform is now in progress 
 before our own eyes, and a great and glorious change is be- 
 coming more and more developed as time progresses. Nor 
 is the end yet. 
 
 Bad as the world still is, it has been much worse. Many 
 as are the evils and abuses under which we groan, they are 
 greatly diminishing, compared with those of any former age. 
 
 3 
 
20 
 
 PROGRESSION A LAW OF THINGS. 
 
 Nor are the kinds of existing evil anything like a 3 grievous 
 now as formerly. The burglaries, drinking, swindling, and 
 shark-like rapacity of the present age, bear no comparison 
 with the robberies, extortions, murders, and warlike courage 
 of feudal times, and especially of barbarous antiquity. Who 
 would not infinitely rather live in our speculating, money- 
 grasping age than in former ones of clannish hatred and mur- 
 der, or knight-errant foolery and carnage ? Are not our edu- 
 cational facilities annually improving, and the means of hu- 
 man comfort, and even luxury, multiplying apace ? Let me 
 live now in preference to any former age, and, for personal 
 enjoyment, centuries hence rather than now. Man is destined 
 to become almost infinitely more elevated in the scale of in- 
 tellectual and moral excellence than he now is. This pro- 
 gressive law which has brought mankind measurably out of 
 the ignorance, superstition, idolatry, tyranny, and bloodshed of 
 past ages, will go on to make them terrestrial angels, and to 
 render our earth a perfect paradise. Yes, the predicted mil- 
 lennium is not a fancy sketch, but a prospective reality, and 
 things are now shaping preparatory to its dawn. This all- 
 perfecting principle is now rapidly ushering it in ; nor can any- 
 thing whatever arrest its advent or long postpone its blessed 
 approach. It has already incalculably diminished sensuality 
 in all its forms, especially lust and cruelty. It is fast banish- 
 ing war and all its bloody horrors. It will soon “ beat swords 
 into ploughshares and spears into pruning-hooks,” demolish 
 the gallows, and convert prisons into mansions of happiness. 
 It will increase knowledge illimitablv, and diffuse it through- 
 out the whole earth. It will promote health by teaching and 
 enforcing its laws, till “ no one shall say I am sick,” till “ as 
 the days of a tree shall be the days of my people,” and till it 
 banishes sin and suffering, augments man’s talents and capa- 
 bilities for enjoyment a hundred-fold, and renders him as per- 
 fectly happy as it s possible for his nature to become 01 
 endure ! 
 
 Is tne scientific warrant for ail this incredulously re- 
 quired ? The following fundamental truths render it abso- 
 lutely certain. First, this universal tendency of all nature, 
 
HUMAN IMPROVEMENT. 
 
 27 
 
 animate and inanimate, to perfection ; and shall man be its 
 only exception ? Shall he not rather constitute its highest 
 subject — the grand dimax of this all-pervading principle ? 
 Secondly, man’s inventing capabilities are perpetually devis- 
 ing inventions without end, and making improvements innum- 
 erable, which his imitation is copying, extending, and perpe- 
 tuating inimitably. If he invented merely, the improvements 
 made by every individual would die with their author ; or if 
 a copyist merely, he would have no new discovery to copy; 
 whereas this union of both in his primitive constitution, com- 
 pels him to progress forever in machinery, agriculture, scien- 
 tific discoveries, and every conceivable species of improvement. 
 Thirdly, an effectual and all-pervading hereditary instrumen- 
 tality is perpetually at work throughout all ages and nations, 
 for perfecting mankind physically,* intellectually, and moral- 
 ly .f Fourthly, the past history of our race shows a continual 
 diminution, from age to age, of propensity, and a progression 
 onward and upward, from predominant Amativeness, through 
 Philoprogenitiveness, Combativeness, Destructiveness, Alimen- 
 tiveness, and Secretiveness, to Acquisitiveness, its present 
 governing passion, a recent rapid advancement of Construc- 
 tiveness, and a present waking up of Intellectuality. Every 
 succeeding age has advanced him from the predominance of 
 Amativeness, his lowest and posterior cerebral organ, up 
 through one propensity after another, each higher up and far- 
 ther forward than its predecessor, to Acquisitiveness, the last 
 of the animal group, which is now powerfully exciting both 
 Constructiveness and Intellect. Man is just beginning to 
 think — is just learning the great truth that laws govern all 
 things, and commencing to investigate and apply them, so as 
 to promote virtue and happiness. Nor can he retrograde, ex- 
 cept temporarily. He is now under the reign of the last of 
 the propensities. Backward this progressive principle will 
 never let him go. His next step will dethrone propensity, and 
 give the dominion to his higher faculties. Then shall all 
 know the Lord from the least even unto the greatest ; every 
 
 * ** Hereditary Descent,” conclusioi t “ Love and Parentage,” page 188. 
 
28 
 
 PROGRESSION A LAW OP THINGS. 
 
 species of sin and suffering be done away, and all mankind 
 rendered perfectly holy and happy !* 
 
 206 . INDIVIDUAL PROGRESSION 
 
 Is equally an ordinance of nature. Man is not brought 
 forth, like the fabled Minerva from the brain of Jupiter, in the 
 full possession of every physical power and mental faculty, 
 but a helpless infant, yet grows by slow but sure gradation in 
 strength and stature to ultimate maturity. Mind, too, is gov- 
 erned by the same progressive development, from idiotic 
 infancy, which does not know enough to feed itself or keep 
 out of the fire, up through all the mental sprightliness and 
 memory of youth, to all the clearness and power of intel- 
 lectual and moral maturity. Youth is passionate, age delib- 
 erative. The pleasures of youth are trifles, and mainly 
 appertain to animal gratifications, but rise with age to objects 
 higher and still higher through life. When the distinctive 
 characteristics of manhood or womanhood appear, intellect 
 proper expands. Thoughts flow more abundantly, ambition 
 to be and to do something worthy is enkindled, thirst after 
 information increases, a ad every succeeding day adds to know- 
 ledge and mental capacity. These two instrumentalities — 
 our being obliged to learn something daily, and to remember 
 what we learn — literal' y compel that mental progression, 
 which is written in th( very constitution of mind. Hence 
 “old men for counsel/ 
 
 Happiness being the summing up of all the ordinances of 
 our nature, if our capabilities of enjoyment are constitu- 
 tutionally progressive, of course we improve by nature in all 
 that renders life desirable — in “ the chief end of man.” Our 
 mental and all our other powers increase, and as these are 
 but the “ raw material ” of enjoyment, why should not the 
 latter proportionably increase ? Experience also greatly fa- 
 cilitates happiness by warning us to avoid causes of unhap- 
 
 * Those who would see this most interesting subject carried out more 
 fully, can do so by referring to the American Phrenological Journal, edit- 
 ed by the author, in a series of articles, entitled “ Progression a Jaw of 
 Nature,” etc., vols. vii., yih , and ix. 
 
INDIVIDUAL PROGRESSION. 
 
 29 
 
 piness, and constituting a sure guide to success and pleasure. 
 This great teacher of the most valuable lessons of life is 
 weak in childhood, but “ grows with our growth . 55 Shall not, 
 then, the happiness it confers ? Our knowledge, another 
 powerful auxiliary of enjoyment, also augments daily. Why 
 then should not the vast range of pleasures it confers ? As 
 friendship is perpetually enlarging its circle and strengthening 
 its ties continually from childhood to old age, why should we 
 not become more and more happy every successive friend we 
 make, and friendly expression reciprocate ? 
 
 About our twentieth year we find a partner of all our 
 pleasures, a powerful augmentation of all the joys of life in 
 a “ friend that sticketh closer than a brother . 55 Love opens 
 the seal of a new and incalculably delightful fountain of hap- 
 piness, as well in anticipation as fruition, which increases as 
 love strengthens, till it ripens into the tenderest emotions and 
 the sweetest pleasures of our natures. Though the course of 
 true love rarely does run smoothly, yet it always might, and 
 though marriage often diminishes love and its sweets, yet that 
 its constitutional tendency is vastly to enhance them, has been 
 fully established in “ Love and Parentage , 55 the causes of 
 this decline explained, and directions given for becoming more 
 and more affectionate and happy every succeeding day of 
 married life. The “ honey-moon 55 barely ushers in those 
 hymeneal pleasures for the perpetual augmentation of which 
 through life nature has amply provided. Ask any who have 
 lived in affectionate wedlock forty years, whether they would 
 exchange a week or year of present connubial pleasure with 
 that of any previous week since they first loved, and learn as 
 well as heed, in their prompt negative, the great practical 
 truth that love and all its exalted delights are governed equally 
 by this great law of progression. 
 
 Marriage also unseals still another source of pleasure in the 
 transports of parental love. Every successive heir is consti 
 tutionally adapted to increase parental endearments and do 
 mestic enjoyment. When it does not, ours is the fault, no 4 
 nature’s. “ But its death often renders us most wretched.” 
 It need not die 34 36 27 . “ But the family increases our cares 
 
 V 
 
30 
 
 PROGRESSION A LAW OF THINGS. 
 
 and troubles/’ objects one. Does, but never need to. Yet 
 of this, in “ Matrimony / 5 Nature has also ordained the in- 
 crease of property and the comforts of life with years, and of 
 course all the pleasures they yield. And thus of honor, self- 
 reliance, discretion, manual skill, taste, the application of cau- 
 sation, and, indeed, all that we do, know, and are. 
 
 “ All this, and much more, is indeed true of a comparison 
 of adolescence with maturity ; but as advanced age diminishes 
 physical and mentah action, it of course enfeebles our capabil- 
 ities of enjoyment , 55 objects another. This is plausible, but 
 superficial. “ Can then decrepit old age enjoy muscular ex- 
 ercise equally with sprightly youth ? 55 It relishes quiet better, 
 and what it does do tells far more than the mettlesome, ill- 
 directed exertions of the young. The older we grow the 
 more we husband our steps and strength, make every blow 
 tell, and do more with less labor. Healthy old age, too, is 
 generally sprightly. “ But appetite certainly diminishes , 55 
 says another. Is it not a law of appetite to relish favorite 
 dishes more and more, the more we indulge in them ? “ At 
 
 all events , 55 it is farther objected, “ youth is free from those 
 pains and diseases contracted through life, to which age is 
 generally subject . 55 That age might be as free as youth, is 
 fully shown in “Physiology . 55 “But the Bible expressly ascribes 
 6 trouble and sorrow 5 to those who exceed seventy , 55 rejoin 
 its believers. Rather says it is so, yet not that it is their 
 fated destiny. This usually is the case, because men gen- 
 erally violate the physical and mental laws through life, and 
 must, of course, abide the consequences in old age ; yet 
 neither such violations nor their penalties are necessary. Those 
 who become more and more diseased do so because they vio- 
 late the physical laws more and more as they grow older, 
 and of course become more and more wretched ; yet we speak 
 of those who through life fulfil the ordinances of their nature, 
 not violate nature’s requisitions and thus incur her penalties- — 
 of what might and should be, instead of what is. 
 
 “ But look at facts , 55 objects still another. “ See how much 
 more happy, sportive, and gay, childhood and youth than mid- 
 dle and old age- Ignorant of the world’s wickedness, unre- 
 
INDIVIDUAL PROGRESSION. 
 
 31 
 
 strained by its customs, unconscious of its troubles, yet their 
 morning sun always does go into a cloud of sorrow or a storm 
 of adversity. Does and must are two things. Our capabili- 
 ties of being happy increase with years, why then should not 
 *>ur happiness ? It would, as invariably as it now declines, if 
 men only knew how to live. Nature has done her part to- 
 ward rendering us all more and still more happy every suc- 
 ceeding year and day of life from birth to death, and he who 
 ioes not become so, does not live up to his glorious privileges 
 or destiny ; nor should any be content unless they do. Yet 
 those who still reject this progressive doctrine are quite wel- 
 come to its down-hill converse, and their own consequent 
 “ growth in misery” instead of “ good.” 
 
 But this doctrine is set completely at rest, and all caviling 
 silenced, by that constitutional increase of the intellectual and 
 moral faculties secured by age — their predominance being 
 the great condition of all enjoyment. We shall soon demon- 
 strate the principle, that the ascendency of the intellectual and 
 moral faculties over the propensities constitutes virtue and 
 happiness, while that of the propensities causes sin and mis- 
 ery 2U . Now children and youth are constitutionally more 
 animal and impulsive than matured or advanced age. Their 
 passions are relatively stronger, and intellectuals and morals 
 weaker, and hence their enjoyments less. Intellectual and 
 moral excellence is the great cause and condition of happi- 
 ness, and as this constitutionally increases with age, of course 
 that happiness which it always and necessarily induces, pro- 
 portionably increases. Age is as much better adapted to both 
 reading and reflection— those great means of intellectual ad- 
 vancement — than youth. The latter is too restless to endure 
 •he confinement requisite for reading or study, while age seeks 
 that “ old armed chair,” which facilitates both. Healthy old 
 men of eighty, who have cultivated their minds through life, 
 and can get books, literally feast on them. Catechise them 
 on this point, as the author has, and learn in their answer how 
 to render your own descent to the grave the happiest period 
 of life. Listen to their stores of anecdotes and information, 
 and heed their ripened wisdom and sound judgment, and you 
 
32 
 
 PROGRESSION A LAW OF THINGS. 
 
 may well wish to be like them. Even up to the last day of 
 life, nature ordains that they retain these transcendent gifts. 
 
 Age, too, when nature has her perfect work, constitutionally 
 augments moral excellence 211 — that crowning feature of hu- 
 manity — and ripens all the moral virtues, besides facilitating 
 the control of the passions — and thus secures, by a natural 
 process, that very ascendency of the moral faculties which 
 mainly constitutes happiness. Moral excellence does not con- 
 sist in isolated goodness, but in a long succession, every addi- 
 tion to which augments both it and its consequent enjoyment. 
 It is like the morning light which grows gradually into the 
 perfect day. Hence it is impossible for the young to become 
 as good, and consequently as happy, as the old. Age consti- 
 tutionally purifies the moral virtues and their delights. The 
 young Christian may be more fervent, yet cannot be as holy. 
 Though he may evince more rapture, yet for close communion 
 with God, and desire to see and be like Him, the aged saint 
 ; s as much the senior as in years. Age loves to meditate on 
 “ heaven and heavenly things,” and by having breathed forth 
 holy longings and aspirations for so many successive years, 
 has become “ the shock of corn fully ripe” for heaven, and 
 just ready to be gathered into its anticipated “ rest.” Would 
 ye, who have so long panted after perfect holiness, return to 
 the zeal and the temptations of your earlier religious life ? On 
 your verdict rests this the ultimate issue of our glorious doc- 
 trine. Moral excellence being the great instrumentality of 
 all enjoyment, — which age constitutionally augments ; nature 
 has provided that we become better and better, and therefore, 
 more and more happy, every succeeding day of life. 
 
 Even its very closing is its happiest period. As sunset and 
 evening twilight are the most beautiful portions of the natural 
 day, so departing life sheds a holy calm and sweetness over 
 the soul unknown before, and as, when the last rays of day 
 invite that rest which is now more welcome than all waking 
 pleasures, so when life dies away by slow degrees, it welcomes 
 nothing equally with that eternal rest which awaits the chil- 
 dren of God. Nature’s thus weaning us from earth preparatory 
 to our leaving it, and her thus ripening us, as wo approach 
 
INDIVIDUAL PROGRESSION. 
 
 33 
 
 the grave, by this natural decay of propensity and growth of 
 moral feeling, for the joys of heaven, is one of her most 
 beautiful provisions. Nor is even death itself, when occuring 
 after the ordinance of nature, that grim, horrid monster gen- 
 erally represented, but a real blessing, even the crowning 
 blessing of life, not merely as the usher of heaven, but in and 
 of itself, as we shall show under vitativeness. 
 
 Man was then ordained by nature to become more and 
 more happy every succeeding year and day of life, up to its 
 very close ; and this life itself is but a preparation for an order 
 and amount of happiness infinitely higher than our limited 
 faculties can conceive. Behold that literally infinite scale 
 of progression in happiness and goodness thus placed within 
 our reach ! 
 
 But this scale descends as well as ascends. We can de- 
 teriorate as well as improve, and become more and still more 
 miserable, instead of happy. Indeed, one or the other we 
 must become. Stationary we can never remain, in this matter, 
 any more than in age. Progress we must, if not in goodness 
 and happiness, in sinfulness and misery, which, depends 
 mainly on our own selves. And how many grow in wretch- 
 edness as they grow in age — so many that nearly all think 
 they, too, must descend in this mighty current with the mass ! 
 Such know neither their glorious privileges, nor how to secure 
 them. But shall we thus retrograde and suffer ? “ God for- 
 
 bid . 55 Shall we not rather strive to attain the highest possible 
 measure of perfection and happiness ? Shall the pursuit or 
 possession of riches drag us down from this soaring destiny 
 of our natures ? He is richest who is most happy 1 . Or shall 
 anything whatever? No, not everything combined! We 
 can be happy, and we will. This, the one destiny of our 
 being, shall become the paramount employment of our entire 
 lives. What else is desirable ? 
 
 But we have something to do. Though nature has created 
 these capabilities of perpetually increasing enjoyment, yet their 
 productiveness will be only in proportion to their right cultiva- 
 tion. She treats us as voluntary, not as passive beings ; and 
 having furnished us with the means of rendering ourselves 
 
34 
 
 CONDITIONS OF PERFECTION. 
 
 happy, leaves us to use or neglect them, and take the conse- 
 quences. As soil, however rich, is productive in proportion 
 as it is tilled, so, having planted the seeds of enjoyment in the 
 rich soil of human capability, she leaves us to perfect their 
 fruit by culture, or to choke their growth by sin, and embitter 
 their fruit by violated law. Ye who are careless of happiness, 
 idle or trifle on ; but let us who would render ourselves, by 
 self-improvement, what God has capacitated us to become, 
 turn from vanities, bury no talent, but redouble all while we 
 live, and, by studying and improving all our natural gifts, fit 
 ourselves for that high and holy destiny hereafter secured to 
 such by this great principle of illimitable progression ! And 
 to this end let us proceed to investigate its conditions that we 
 may fulfil them. 
 
 SECTION II. 
 
 conditions of perfection and enjoyment. 
 
 207. THE HARMONIOUS ACTION OF ALL THE FACULTIES 
 
 Constitutes a fundamental condition alike of perfection of 
 character and happiness of life ; whereas contention among 
 the faculties is both destructive of all enjoyment and the cause 
 of intense mental agony. A few illustrations. 
 
 During the revival which transpired in New York in 1842, 
 a gay and volatile young lady Decame seriously impressed, 
 but loved the pleasures of the world too well to yield to her 
 religious convictions. Yet so firmly had they fastened upon 
 her, that her resistance only increased them. This state of 
 mind lasted several weeks ; and in describing the feelings con- 
 sequent on this conflict of her moral with her worldly facul- 
 ties, she expressed herself to this effect. “ I could never have 
 believed, unless I had experienced it, what extreme agony of 
 mind one can endure, and yet live,’ 5 — all because her facul- 
 ties conflicted with each other. A young woman who be- 
 came thoroughly enamored of a young man, whom she at first 
 supposed every way worthy of her confiding and tender love, 
 
HARMONY OF ACTION. 
 
 35 
 
 tshen finally convinced that he was sensual, depraved, and 
 every way unworthy of her, could not, however, cease to love 
 him. Her high moral feelings forbad her marrying him, yet 
 her social affections still clung to him with all the yearnings 
 of a woman’s first and only love ; and this contention between 
 misplaced but deep-rooted affection on the one hand, and her 
 high intellectual and moral faculties on the other, broke down 
 one of the very best of constitutions, rendered one every way 
 capable of being exquisitely happy in the domestic relations 
 most wretched, and continued, in spite of long separation, the 
 entreaties and remonstrances of friends, and in opposition to 
 her own convictions of interest and duty, till it made a com- 
 plete wreck of a truly magnificent woman. This internal 
 warring of the affections with the other faculties is like pull- 
 ing one limb one way and another the other, till the ligaments 
 which united them are torn asunder. Many female readers 
 have doubtless experienced, in their own souls, the indescriba- 
 ble anguish caused by this clinging of their affections to those 
 who were repulsive to their other faculties ; and how many 
 others will be able to call to mind pitiable victims of the phys- 
 ical and mental disasters consequent on this internal warfare. 
 How many men, likewise, who, while deciding whether they 
 should crown their love by marriage, have had their pride 
 wounded by being required to demean or humble themselves 
 more than their proud spirits would bear, yet were unable to 
 tear their gushing affections from their loved one, although 
 rendered most miserable by this contention between their pride 
 and their love. 
 
 Let any young man who loves his independence, and yet 
 loves money, go into business where he is made a menial, 
 with the certain prosnect of becoming a partner and getting 
 rich, if he will submit for a while to dictation. He wants the 
 place, but he hates the service ; and this struggle between 
 liberty and interest is perfect torment to his troubled soul. 
 Have not many readers had experience in this, or some other 
 kindred illustration ? 
 
 Pardon a personal allusion. A godly clergyman who 
 preached where I was brought up, and to whom I looked up 
 
36 
 
 CONDITIONS CiF PERFECTION. 
 
 as a model of perfection, was rarely ever seen to smile, and 
 frequently remarked that the Saviour was often known to 
 weep, but never to laugh. From this, joined with a very 
 rigid religious education, I imbibed the notion that it was 
 wicked to laugh or joke. Still, Mirthfulness would out. 
 Conscientiousness would then upbraid till a promise of reform 
 gave a truce. But traitorous Mirthfulness often broke the 
 armistice, and again and continually embroiled the contend- 
 ing armies in civil war. Year after year did this internal 
 warfare go on without cessation, till Phrenology separated the 
 combatants, and restored peace by telling Conscientiousness 
 that it was not wrong to laugh, but was right, because Mirth- 
 fulness is a primitive faculty of the mind, and should there- 
 fore be exercised, besides being every way promotive of health 
 and enjoyment. I have suffered from a broken limb, and have 
 endured a dislocated joint, and suffered much from other 
 causes ; but the like of this civil war I never experienced be- 
 fore or since. And all from this warring of the faculties. 
 And this from ignorance and superstition. The exercise of 
 every primitive fuculty is right, is necessary, provided it be 
 in conjunction with all the others, and upon its legitimate 
 object 208 . 
 
 A man whose Combativeness is subject to quick and power- 
 ful excitement, yet whose large Conscientiousness condemns 
 him therefor, endures more than the pains of purgatory by 
 this quarrelling of Conscientiousness with Combativeness. Or 
 perhaps appetite and duty quarrel — the former insisting on 
 eating more than the latter will allow — so that a guilty con- 
 science continually upbraids him for his continual violation 
 of what he knows to be right. Reader, does not this illustra- 
 tion come home to your own experience ? Do not conscience 
 and appetite struggle for victory, each at the same time in- 
 flicting deep wounds .upon the other, and thus lacerate your 
 guilty soul with more than ten thousand stripes ? Or, per- 
 haps thy kindness and justice, or thy justice and love of mo- 
 ney, or thy devotion and propensities, are at swords’ points, 
 each thrusting daggers through thy soul more dreadful than 
 death itself, or, at least, sufficient to mar all the pleasures of 
 
CONCERT OF ACTION. 
 
 37 
 
 life ? A house divided against itself cannot stand. He who 
 condemns himself for what he does, or any of whose faculties 
 act in opposition to each' other, is thereby rendered inconceiv- 
 ably wretched. Well has the Bible said, “ Happy is that 
 man wno condemneth himself in that which he allowed,” 
 and, it might have added, miserable those who do. 
 
 Yet happy he, whose faculties work together in the silken 
 cords of harmony. Happy he whose conscience approves what 
 his appetite craves, and thereby sweetens his rich repast — 
 whose love of family and of money each redouble the energy 
 and augment the happiness of the other ; whose parental feel- 
 ings are gratified by seeing his children grow up in the fear 
 of the Lord, and walk in the ways of wisdom ; who loves the 
 wife of his bosom without alloy, and sees no blemish in her, 
 but every perfection to heighten the action and the pleasure 
 of all his other faculties ; whose love of justice and of money 
 delight to acquire it, in order to discharge all his pecuniary 
 obligations ; whose hopes and fears never oscillate ; whose 
 intellectual convictions of truth never clash, but always blend 
 with all his feelings and conduct ; whose tastes are all grati- 
 fied by his occupation and associations ; whose friends have 
 every quality he likes, and none which mars his pleasure in 
 them ; in short, all of whose faculties move on in harmonious 
 concert to attain one common end, desired by all, delightful 
 to all, and who is completely at peace with himself. He is 
 happy. His cup of pleasure is full to its brim, unmingled 
 with a single drop of bitterness or atom of pain. He is holy. 
 He is perfect. May every reader see this law, apply this law, 
 enjoy this law, and your children and household along with 
 you ! 
 
 Let me not, however, be misunderstood. I shall elsewhere 
 show that one way, and that the most effectual, of subduing 
 dominant propensities, is to array the moral sentiments against 
 them. Whenever they become perverted, pitt the moral senti- 
 ments and intellect against them in mortal combat. This will re- 
 form them if they can be reformed, besides being the severest 
 punishment mankind can possibly endure. Yet this clashing 
 should not occur except as a means of reform ; and when it 
 4 
 
83 
 
 CONDITIONS OF PERFECTION. 
 
 does, its cause should be ferreted out and corrected. When 
 all the faculties co-operate in harmony with their legitimate 
 functions, none of this clashing can occur ; and when it does, 
 let the guilty sufferer — even his suffering implies that he is 
 guilty — ferret out the cause. Let him see which faculty has 
 broken from its normal function, or whether both have strayed 
 from the fold of virtue, and restore the wanderer. In other 
 words, let no faculty be found arrayed against the legitimate 
 function of any others, but only against their abnormal or 
 vicious manifestation, and then for the express purpose of 
 affecting reform. 
 
 An additional advantage derived from this concert of ac- 
 tion is the increased power imparted to all the faculties by 
 this co-operation. Thus, when Cautiousnessness and Com- 
 bativeness oppose each other, they produce that mental uncer- 
 tainty, and consequent irresolution, which palsy every effort 
 and blast success ; but when they blend together, they give 
 that energy and prudence combined which render success well 
 nigh certain. Let Causality lay hold of the same measure, 
 and devise a well-concerted plan for this combined prudence and 
 energy to execute ; let Benevolence draw in the same trace ; 
 let this well-concerted and efficiently-executed plan seek the 
 happiness of mankind ; let Conscientiousness sanction it, and 
 urge on every other faculty to labor for its accomplishment ; let 
 Hope cheer them on with bright prospects of abundant success; 
 let Language and all the other faculties contribute their re- 
 sources, and find ample employment in furthering this labor of 
 love ; let Firmness keep them stable to their work, and prose- 
 cute this well-laid scheme till it is completely effected ; let 
 ambition, piety, and all other powers of soul and body combine 
 together to carry on and carry out the noble purpose, and each, 
 besides contributing its quota of help, also increases the action 
 of all the others. Union is strength : division is weakness. 
 How vast the augmentation of power derived from this harmo- 
 nious co-operation of all the faculties. If any faculty refuse 
 to come up to the work, besides the absolute loss of its own 
 power, its absence weakens the hands of all the others. This 
 concert is like concord in music, while conflict is double dis- 
 
NORMALITY OF FUNCTION. 
 
 39 
 
 cord. Frequently a single faculty will completely nullify 
 the combined efforts of all the others. But enough. The 
 principle involved is clear, is forcible. Let every mother 
 apply it. Let every child be trained in view of it. Espe- 
 cially let all those faculties which the business or the pleasure 
 of any require should act in concert, be trained accordingly, 
 and a vast augmentation of success and happiness will be the 
 delightful result. 
 
 * 208 . NORMALITY OF FUNCTION. 
 
 Every physical, every mental function of man, is capable 
 of a two-fold action, the one natural or normal, and therefore 
 pleasurable, — the other unnatural or abnormal, and therefore 
 painful. The normal action of the various physical faculties 
 constitutes health, and bestows its pleasures ; their abnormal 
 action causes disease in all its forms, and occasions all its pains. 
 
 Each of the mental faculties is equally capable of this dual 
 action. The natural, and therefore pleasurable, exercise or 
 Conscientiousness confers that happy state of mind conse- 
 quent on the consciousness of having done right, or the ap- 
 probation of a clear conscience ; while its abnormal or pain- 
 ful action begets the upbraidings and compunctions of a guilty 
 conscience, or the goadings, self-reproaches, and self-con- 
 demnations occasioned by the convictions that we have done 
 wrong. The natural or primitive function of Ideality is the 
 pleasure experienced in beholding or contemplating the beau- 
 tiful in nature, art, and sentiment, and in exercising those re- 
 fined, elevating feelings which this faculty inspires ; while 
 its reversed action causes those painful feelings of disgust 
 and loathsomeness with which this organ regards vulgarity 
 and grossness. The normal function of Approbativeness is 
 that delight which we experience when commended for truly 
 praiseworthy, honorable conduct, while its abnormal, or re- 
 versed action, causes that feeling of mortification and shame 
 which we experience when rebuked for what we know to be 
 disgraceful. The normal function of Adhesiveness is that un- 
 alloyed pleasure taken by cordial, sincere, intimate friends 
 in the society of each other, but its reversed, urnatural funo- 
 
40 
 
 CONDITIONS CF PERFECTION. 
 
 tion is the pain felt, the lacerations of friendship produced by 
 the loss, death, removal, or separation of friends, or by their 
 traitorously turning enemies. The natural function of Philo- 
 progenitiveness gives the pleasure parents take in their chil- 
 dren, when they see them growing up healthy, talented, and 
 good ; while their sickness, depravity, or wretchedness, wound, 
 pain, reverse this faculty. The normal function of Combat 
 iveness is resistance, resolution, self-defence, protection, energy 
 of character ; 239 its unnatural or vicious action is anger, 
 violence of temper, irritability, peevishness, faultfinding, and 
 abusiveness. The natural function of Alimentiveness is ap- 
 petite for those kinds of food best calculated to sustain 
 nature 33 , and improve health; its sinful exercise is gorman 
 dizing, gluttony, sensuality, intemperance, tobacco chewing; 
 tea and coffee hankering and drinking, etc. The natural 
 function of Causality is to investigate truth, and expose error, 
 as well as to adapt lawful means to the attainment of proper 
 ends ; its perverted function consists in either employing wrong 
 means, or effecting wicked ends, or reasoning against truth, 
 or in defence of wrong, that is, in putting this power to an 
 improper use. The natural function of Language is to express 
 correct and useful ideas, in a proper and beautiful manner ; 
 its perversion consists in retailing petty slander, or using it to 
 excite improper, injurious feelings, or to communicate what 
 will do harm. Similar remarks will apply to Mirthfulness, 
 Individuality, Time, Calculation, Secretiveness, Acquisitive- 
 ness, and indeed to every mental power. In other words, every 
 function of our complicated nature takes on a natural and 
 therefore pleasurable action whenever the laws of its con- 
 stitution are fulfilled — whenever it is rightly applied to the 
 promotion of the end to secure which it was created ; but ex- 
 periences a painful action whenever exercised out of the pale 
 of its primitive constitution. To exercise any faculty in 
 harmony with its primitive function renders its action neces- 
 sarily pleasurable ; to exercise it in contrariety therewith, 
 always, and by a law of things, causes pain. And one of the 
 first great steps to be taken in securing that improvement and 
 nappiness, the conditions of which constitute our present 
 
CEREBRAL DISEASE. 
 
 41 
 
 inquiry, is to learn and fulfil this normal function of all our 
 faculties. Hence, to be happy is not, after all, so very diffi- 
 cult provided we know how, and this work will, therefore, 
 give both the natural, and also the perverted, or painful, or 
 sinful — all the same — action of all the faculties — the normal, 
 under the head of adaptation, and the other, under that of 
 perversion or abuse. 
 
 It deserves more specific remark that this normal action of 
 the various faculties constitutes virtue, and their abnormal or 
 perverted action, sin, vice, or depravity ; so that, by following 
 their natural direction, we shall avoid sin and its penalties, 
 and render ourselves virtuous, and therefore happy, — a prin- 
 ciple too intrinsically and practically important to be thus cur- 
 sorily dismissed, and therefore laid over for re-consideration. 
 Simple as it is, it discloses one of the first and most funda- 
 mental conditions of morality and happiness, as well as causes 
 of sinfulness and suffering, which exists. Let all, therefore, 
 to whom pain is painful and enjoyment desirable, study out 
 this normality of all the functions, and fulfil it. Nor can too 
 much pains be taken to give the faculties of children this 
 natural action, or, rather, to retain that normal action which 
 unperverted nature imparts at first, and does so much to 
 perpetuate. 
 
 209 . CEREBRAL DISEASE AS CAUSING DEPRAVITY. 
 
 This abnormal or depraved action of the faculties is caused, 
 among other things, by disease of brain and nerve ; and such 
 disease always produces their abnormal, and therefore more 
 or less painful and depraved manifestation. By a law ot 
 things, sickly organs can never produce healthy functions, 
 nor healthy organs sickly functions. As is the state of any 
 organ at the time it executes its function, so will be that func- 
 tion. As like parents like children, so like organs like func- 
 tions. Can a diseased heart execute a healthy function, or a 
 healthy heart disease of function ? Does not stomatic disease 
 necessarily disorder the digestive process — and its inflamma- 
 tion or debility inflame or debilitate its product ? Can a dis- 
 eased liver possibly produce healthy bile, or a healthy liver 
 
42 
 
 CONDITIONS OF PERCEPTION. 
 
 disordered bile ? Or diseased eyes correct vision ? Or in- 
 flamed nerves normal or pleasurable sensations ? 156 This law 
 pervades hearing, taste, smell, intellect, morals, and every 
 other organ and function of body and mind. All sickness 
 consists simply, solely, in functional derangement caused by 
 organic disease, and all remedial efforts pre-suppose that organ- 
 ic restoration secures functional health. As a corrupt stream 
 cannot send forth clear water, so a diseased brain must produce 
 an abnormal, painful, depraved function. This is the necessary 
 consequence of that fixed relation which exists between all or- 
 gans and their functions. The intimacy which exists between 
 them was demonstrated in Physiology to be perfect 15 16 17 . The 
 perfection of this reciprocity is what constitutes an organ an or- 
 gan. How is it possible to disorder the brain without similarly 
 deranging the mentality ? The diseased, that is, the abnormal 
 condition of the brain, must produce a similarly diseased or 
 abnormal action of the mental functions. And what is ab- 
 normal mental action but a departure from the natural or con- 
 stitutional, and therefore right action ? The natural or nor- 
 mal function alone is right, is virtuous, is happy ; all depar 
 tures therefrom are sinful 208 . 
 
 If this new doctrine require proof it has it in the fact that 
 all normal action is necessarily pleasurable because it fulfils 
 law 1 6 , whereas all abnormal action is therefore painful, be- 
 cause it violates law 6 7 . The simple fact that normal action, 
 physical and mental, causes happiness, and abnormal action 
 misery, is proof absolute that all abnormal action is sinful — 
 for how can there be suffering except in consequence of sin ? — 
 and by converse, that all normal action is virtuous because it 
 is pleasurable — for how can happiness be secured except by 
 fulfilled law ? All cerebral disease violates the laws of mind, 
 and breaks the moral and well as physical laws ; and this is 
 sinful. All normal exercise of mind is virtuous, because it 
 fulfils the laws of mind, and therefore occasions happiness. 
 But all abnormal action of mind violates its laws, and this oc- 
 casions pain 6 7 , and is of course sinful. Now all diseased 
 action is painful, and, by consequence, sinful ; for how can 
 pain exist unless caused by violated law, and what is such 
 
CEREBRAL DISEASE. 
 
 43 
 
 violation but sin ? The fact that anything is painful, proves 
 ihat it is sinful 6 7 . Since, then, cerebral and nervous disease is 
 painful 155 156 156 , therefore it causes sin. The fact is, mind is as 
 capable of being sick as body, and this mental sickness is sin. 
 That is, the mental functions performed by diseased brain are 
 diseased, that is, depart from nature’s institutes, and such depart- 
 ure constitutes depravity. Other things also occasion depravity, 
 yet so does this. The idea may be new, yet is true, that Appro- 
 bativeness, Combativeness, Appetite, Acquisitiveness, and even 
 Devotion, Conscientiousness, Hope, Reason — all the mental fa- 
 culties — are capable of becoming sick, as much so as the stom- 
 ach, liver, lungs, eyes, or any of the other organs, and when 
 sick, their products are depraved, sinful. Not that all sin and 
 consequent misery has this physical origin, but that much of it 
 nas is a matter of observation and experience. Do not chil- 
 dren become ill-natured, that is, depraved, in proportion as they 
 are unwell, and more sweet and good when perfectly healthy ? 
 Much of the wickedness of mankind is on a par with insanity. 
 It is the offspring of physical disease. It is caused by the 
 sickness of the organs of the erring faculties, not by deprav- 
 ity of purpose. 
 
 Those, therefore, whose propensities clamor for unlawful 
 gratification, may find the cause in cerebral or nervous in- 
 flammation, which must be restored before normal and virtu 
 ous action can take the place of the erring propensity. Will 
 may aid such restoration, yet the cause — disease — must be 
 obviated before the evil can be removed. In short, all who 
 would improve their intellects and morals must begin by keep- 
 ing their brains and bodies in a healthy and vigorous state. 
 But the full power and importance of this principle will be 
 still fartJ er established and enforced by — 
 
44 
 
 THE PROPEZS SITIES AS AFFECTED BY 
 
 SECTION III. 
 
 THE INTER-RELATION EXISTING BETWEEN THE BODY AND 
 THE PROPENSITIES. 
 
 210 . EXISTENCE OF THIS RECIPROCITY OF CONDITION 
 
 Though the reciprocal inter-relation of the brain as a whole 
 to the whole mind, and also between the various states of 
 brain and mind, that is, between body and mind, has already 
 been shown to be complete 14 15 16 17 18 155 156 , yet this recipro- 
 city of condition is more especially intimate between the 
 body and the base of the brain, and of course between all 
 the various conditions of the body and the propensities — a 
 principle which Phrenology first disclosed, and which lies at 
 the very threshhold of all self-improvement, all human reform, 
 and all educational efforts. Though all physical irritation 
 preternaturally excites the brain, and of course the mind 16 , 
 and all bodily debility enfeebles brain and mind, yet these 
 and all other kindred influences of the physiology upon the 
 mentality, affect the base of the brain and the animal pro- 
 pensities much more, relatively, than the higher organs and 
 faculties. 
 
 Anatomy demonstrates this law. All those nerves already ' 
 shown to connect the body with the brain 150 155 156 , originate in 
 its base, none in its coronal region, as seen in engraving 
 No. 19 of “ Physiology” 15 °, and also in the accompanying one 
 of the structure of the brain and nervous system. This ana- 
 tomical fact alone completely establishes this principle. 
 
 The functions of the animal organs still moie fully estab- 
 lishes this law. To serve the body, and execute the animal 
 functions of our nature, is their exclusive office. Alimen- 
 tiveness feeds the body, Acquisitiveness stores up food, cloth- 
 ing, property, and, with Constructiveness, builds houses and 
 provides other means of physical comfort. Combativeness and 
 Destructiveness defend and protect the body first, and especial- 
 ly life, while Amativeness, parental love, and all the othex 
 
THE STATES OF THE BODY. 
 
 45 
 
 organs in the base of the brain, have 
 special reference to the functions and 
 demands of our animal nature. Hence 
 they are appropriately located close to 
 the body which they serve, and whose 
 wants they supply, so that the inter-com- 
 munication between the two may be as 
 direct as possible, and be facilitated by 
 their juxtaposition — a principle else- 
 where explained. Hence also, the con- 
 ditions of each exert a more direct and 
 powerful influence upon the other, than 
 the body exerts upon the moral senti- 
 ments, or the moral sentiments upon the 
 body. The moral organs — those of the 
 higher, religious, god-like sentiments, 
 and also the reasoning elements, occupy 
 the upper portion of the head, as far re- 
 moved as possible from the body, so as 
 to be disturbed as little as possible by 
 its morbid excitement. 
 
 Facts, not isolated, but in ranges and 
 classes, in which one fact represents 
 millions, also place this law beyond 
 all cavil and doubt. Thus, why do 
 not colds and fevers enhance bene- 
 volence, devotion, justice, and goodness, and render us holy 
 and heavenly-minded ? Why do they actually enfeeble these 
 higher elements while they greatly enhance the propensities ? 
 Why does being unwell, that is, bodily irritability, render all 
 children so cross and peevish, that they fret at every little 
 thing ? Do and forbear as much as yo*u will, nothing pleases 
 but everything irritates. But restore them, and how cheer- 
 ful, happy, and good-dispositioned you render them. Hence 
 many children are ill-natured because unwell, and yet pun- 
 ished because cross ; that is, are punished in consequence of 
 their being sick. Rather punish their mothers or nurses for not 
 rendering them good by keeping them well. Sickly children, 
 
46 
 
 RELATION BETWEEN THE BODY 
 
 however good-dispositioned by nature, are necessarily irritable, 
 and by far the most effectual means of rendering them sweet- 
 dispositioned, is to keep them in excellent health. 
 
 But let them become so very sick as to prostrate instead of 
 inflame their bodies, an<^ their passions are prostrated more, 
 relatively, than their higher faculties. Obedient, sweet-ais- 
 positioned, they submit to their fate with almost angelic re- 
 conciliation ; and if they die, mark that benignant, almost an- 
 gelic expression stamped on their countenances by the moral 
 sentiments, which, dying last in accordance with our law, be- 
 cause less effected by bodily disease, leave their benign im- 
 press, whereas, if the propensities were last to die, they would 
 leave their animal impress on the expression. If both classes 
 of faculties were equally affected by the states of the body, both 
 would become irritated and debilitated and also die simulta- 
 neously, whereas the moral elements die last, because less in- 
 timately inter-related with the body. 
 
 But let them not quite die, and what is the first sign of re- 
 turning health ? A mad snarl, reviving appetite, re-irritated 
 propensities, so much so as to cause the speak- word “ O, you 
 are better, because you are getting cross — the best sign of it 
 in the world.” Why does dyspepsia render its unhappy vic- 
 tims fault-finding, irritable, and peevish I68 . Why do disor- 
 dered nerves excite mainly the bad passions, and render even 
 the amiable fretful ? 156 Why are the sick generally so ill- 
 natured, ungrateful, unreasonable in their anger, and cross- 
 grained throughout ? Why do not diseases promote kindness, 
 forbearance, talents, and practical goodness ? Because the 
 irritated state of their bodies, and consequently of their ani- 
 mal nature, caused by physical disease, affects the base of the 
 brain more, relatively, than the top. 
 
 The mode in which death transpires, also, corresponds per- 
 fectly with this principle. The extremities die first ; sensa- 
 tion and nervous energy rapidly decrease ; the animal passions 
 follow in quick succession ; and connubial and parental love, 
 appetite, anger, revenge, love of the world, etc., are all dead- 
 ened before the moral or intellectual faculties become stupe- 
 fied. Love of life, also an animal organ, situated in the 
 
AND THE PROPENSITIES. 
 
 47 
 
 lowest part of the base of the brain, lets go its hold on life 
 before the moral faculties give up, and hence the dying man 
 is willing to depart, because his love of life and of sensual 
 joys has been subdued by the grim messenger before his 
 higher faculties are prostrated.* Dying persons often attempt 
 to speak, but cannot, because the organs of Language and 
 Memory, situated low down in the forehead, near the body, 
 fall before the approach of death sooner than the still opera- 
 ting organs of reason, which are situated higher up. Every 
 one must have noticed that the dying bid the last earthly adieu 
 to their friends, and even to their companions and children, 
 whom, through life, they have loved most enthusiastically, 
 with as much coolness and indifference as if they were to be 
 gone but a day, and yet their still vigorous intellect gives wise 
 directions as to their future conduct. Those who die in the 
 triumphs of faith, that is, in the vigorous exercise of the moral 
 faculties after the death of their animal nature, also practically 
 illustrate this law, as do those who die in the reversed or 
 painful action of these organs. After presenting this prin- 
 ciple in a lecture at Smithville, New York, an elderly deacon 
 stated that he had experienced its truth in his own person. 
 He said that he had been once so very sick that he and all his 
 friends expected every breath to be his last ; yet that he had 
 no desire to live, and no regard for his wife and children, 
 although, both before and since, they were particularly strong ; 
 nor the least ill-will against any one, though before he had 
 felt hard toward several ; no regard at all for property, and 
 not a worldly feeling left, although in the entire possession of 
 his intellectual and moral faculties, and perfectly conscious 
 of everything that occurred. He was also able to reason 
 
 * How beautiful this principle, how wise this provision, merely as a 
 means of rendering death less painful than otherwise it would be ! If 
 we died during the full vigor of love of life, property, family, ambition, and 
 other worldly desires, how much harder would it be to be torn forcibly 
 from them than after the weakening of the body has deadened our love 
 of life, unclasped our hold on wealth, palsied connubial and parental love, 
 and destroyed nearly all our earthly desires ? This principle will render 
 dying less painful than the living suppose, especially to those who die a 
 natural death, that is, by the gradual wearing out of the body 236 . 
 
48 
 
 RELATION BETWEEN THE BODY 
 
 and think, though unable to speak. On the return of health, 
 his domestic and other animal feelings returned. He said it 
 had always been a matter of surprise to him that, just as he 
 was, to all appearances, about to bid a final adieu to his fam- 
 ily, whom he dearly loved, he should have regarded them 
 with such perfect indifference, and yet that both before and 
 after his sickness he should have loved them so devotedly. 
 
 Dr. Vanderburgh, of New York, relates the following. A 
 patient had taken, by mistake, a preparation of potash, which 
 gradually, in about eighteen months, terminated his life, 
 it first neutralized his love of his wife and child, before very 
 enthusiastic ; his anger, before ungovernable, next fell a prey 
 to its ravages, and his ambition next ; while his still vigorous 
 intellect noted, and often commented on, this gradual decay of 
 his animal nature — all in perfect accordance with this law. 
 
 The proverb, “ old men for counsel, young men for action,” 
 embodies this same principle. “ Action ” and force of char- 
 acter are given by the vigorous exercise of the animal propen- 
 sities, which are stronger in young persons than in old, only 
 because their bodies are more vigorous. During childhood 
 and youth, while the body is vigorous, the propensities and 
 perceptive organs are extraordinarily active, but the higher 
 sentiments less so ; in middle life, the passions and intellect 
 are both powerful ; but the talents attain their maximum of 
 power after age begins to enfeeble the body 206 . Milton com- 
 menced his “ Paradise Lost ” after he was fifty-seven years 
 old, and decrepit and enfeebled by age. The most splendid 
 intellectual efforts ever put forth, have been made by men in 
 the decline of life. In harmony with this principle it is, that 
 many young men, who, between the ages of twenty and thirty, 
 were wild, dissipated, and given to animal indulgence, after 
 thirty become excellent members of society. Probably most 
 leaders can bear witness to the fact that, as age advances, 
 the energy of their propensities declines, while while that of 
 their intellectual and moral powers increases. Observe your 
 tastes, the tone and cast of your intellects, your likes, studies, 
 and all those mental operations which furnish a test of this law, 
 arN you will doubtless perceive a permanent sugmentatioB 
 
AND THE PROPENSITIES. 
 
 49 
 
 of the power of your intellectual and moral elements, and de- 
 cline of your propensities. 
 
 This principle is still farther established by one great law 
 of both Physiology and Phrenology. At first the base of the 
 brain is alone developed. In infants, but little brain is found 
 in the top head, while the basilar region, and especially the 
 occiput, is much larger, relatively, than in adults. As youth 
 progresses, or, rather, as the brain grows, it expands, not pro- 
 portionably in all its parts, but forward and upward — in the 
 moral and intellectual region, more, relatively, than in the 
 basilar — and this change goes on till the body is fully matured, 
 and begins to decline, when the propensities become enfeebled, 
 yet the intellect is augmented in power ; love of reading 
 increases ; the thinking powers branch out into new regions of 
 thought; the judgment becomes more sound; and the higher 
 elements of our nature ripen up to their full maturity and 
 power 203 . How beautifully, also, does this principle explain 
 the fact that old men are more cautious than when young. 
 The organs of Cautiousness and Causality are located higher 
 up than the propensities, and therefore age weakening the 
 latter, yet augments the former, and increases prudence, pro- 
 tection, provision for the future, and the like, but diminishes 
 recklessness. 
 
 Sometimes age increases irritability, selfishness, and all the 
 animal passions ; but this is the case only when the body is in 
 an inflamed condition, the physiology morbidly active, and of 
 course the propensities likewise preternaturally excited. 
 
 So also the memories of children and youth are astonishingly 
 retentive and vigorous, while those of aged persons usually be- 
 come enfeebled ; but the judgment of the latter grows strong, 
 while that of the former declines ; because the organs of mem- 
 ory, being in the base of the forehead, are vigorous when the 
 body is vigorous, and become enfeebled by age ; but, those of 
 the judgment are in the upper portion of the forehead, and 
 therefore partake less of the weakened state of the body. A 
 severe fit of sickness, when it leaves the body in an enfeebled 
 state, is sure to weaken most kinds of memory, while it seldom 
 impairs the 'udgment. Not long since, a Mexican called to 
 5 
 
50 
 
 RELATION BETWEEN THE BODY 
 
 deliver a letter from a friend in Mexico. In conversing on 
 Phrenology, he wished to recall the name of an old schoolmate 
 and friend of his, who is an arden* student of Phrenology, 
 and physician to the present king of F ranee, but was unable 
 to do so, though perfectly familiar with it. For fifteen minutes 
 he labored to recall it, but failed^and then said, that “ since 
 his suffocation by the burning of charcoal in his sleeping-room, 
 which came near killing him, he had been unable to remember 
 names. 5 ’ This, of course, weakened his body, and, by the 
 action of this principle, also his memory, but not his judgment. 
 Probably half of my readers have had their memories enfeebled 
 by sickness ; and scores of cases could be narrated in which 
 improved health has strengthened memory. Were I to give 
 a recipe for improving this power, its first and most important, 
 item would be, “ improve the tone and vigor of the body . 55 
 
 Again : hunger causes anger and peevishness. Wives and 
 daughters will bear me witness, that when their husbands and 
 fathers come home hungry, they are cross, irritable, and dis- 
 pleased with everybody and everything, till a hearty meal 
 restores them again to a pleasant humor. If you wish to breaK 
 unpleasant news to a man without offending him, or to obtain 
 a special favor, approach him after dinner has thrown his 
 body, and thereby his propensities, into a comfortable state. 
 Those in England who solicit donations for charitable objects, 
 never once think of applying to the rich or great till after din- 
 ner. When well fed, ferocious animals are tame and harm- 
 less, but when hungry, their ferocity becomes ungovernable, 
 and their Destructiveness lashed up to the highest pitch of fury. 
 So the ferocious Indian, when he wishes to kindle his thirst 
 for war and blood to the very climax of rage and revenge, 
 fasts a week. Why should the irritated state of the stomach, 
 and thereby of the body in general, excite to morbid action 
 the animal propensities mainly ? Why does not hunger in- 
 crease the flow of kind, of conscientious, and of devotional 
 feeling, instead of anger, revenge, and ferocity ? This prin- 
 ciple contains the answer. 
 
 The laboring classes, contrasted with those who are above 
 work, furnish another striking illustration of this principle. 
 
ANE THE PROPENSITIES. 
 
 51 
 
 The former are far more virtuous, sensible, and intelligent 
 than the latter. Laborers rarely commit robbery, theft, coun- 
 terfeit, assault and battery, murder, or other glaring crimes, 
 unless intoxicated ; while most of our pickpockets, debauchees, 
 prison-birds, etc., disdain to work. “ Idleness is the parent of 
 vice , 55 while labor is a great cause of moral purity. The 
 leason is, that labor consumes those energies created by food, 
 breath, etc., which must be expended on something, in mus- 
 cular action ; but when this door of escape is closed by fashion- 
 able idleness, its next egress is through — not the sentiments 
 or intellect, for idleness never makes men better or more 
 talented — but through the propensities. Consequently, vice 
 is vastly more prevalent and aggravated in the upper circles 
 of society than among the industrious. Hence, since virtue 
 is above wealth, and since the industrial classes are more vir- 
 tuous and talented than the “ higher,” of course the “ upper 
 tens 57 are at the bottom in the scale of true worth ; and there 
 let our practical estimation place them. Those who live with- 
 out some useful occupation should be despised, not honored. 
 The industrious are nature’s aristocracy. 
 
 The influence of alcoholic drinks furnish another conclu- 
 sive proof, and forcible as well as varied illustration of the law 
 under discussion. Their one distinctive effect is to excite the 
 brain and nervous system. Hence, if the body be more inti- 
 mately related to the base of the brain than to the coronal 
 region, these drinks will of course stimulate the propensi- 
 ties more, relatively, than the moral and reasoning organs ; 
 otherwise they will excite all equally. What, then, is the 
 fact ? 
 
 That they powerfully excite Amativeness — located at the 
 lowest point in the base of the brain — is attested by the fact 
 that they always enhance sensuality. The vulgarity and 
 licentiousness they occasion are proverbial. Do they not in- 
 cline all drinking parties to indecent allusions, the narration 
 of obscene stories, and the singing of lewd songs, if not to carnal 
 indulgence itself! The introduction of wine after dinner ad- 
 monishes modest woman to retire, because she knows hei 
 delicacy is liable to be shocked if she remain. 
 
52 
 
 PHYSICAL DISEASE 
 
 Wine or ardent spirit of some kind is indispensable to any 
 and every debauch. Why do abandoned females always 
 drink to intoxication ? This principle answers, Because 
 these drinks drown the voice of conscience, blunt modesty, stifle 
 the claims of morality, intellect, and virtue, and whirl their 
 guilty victims on in their sensual career of merely animal in- 
 dulgence. Men and women, be they ever so moral and vir- 
 tuous, under the influence of intoxicating drinks, are not safe. 
 Before the first advantage can be taken of a virtuous woman, 
 without force, she must be partly intoxicated ; and intoxication 
 will render most females unchaste in feeling, if not in ac- 
 tion. And if this be true of virtuous woman, what is the fact 
 of less virtuous man ? How can a woman of delicate feelings 
 tend bar, go to balls or parties where wine or spirits are freely 
 drank, or consent to be for a moment in the company of men 
 who are surcharged with wine, porter, or any other kind of 
 spirituous liquors, or on any account drink with them ? Does 
 she not know that she thereby renders herself liable to say or 
 hear what it would make her blush to reflect upon ? 
 
 These drinks also excite the combative or contending pro- 
 pensity. So combustible is the anger of the intoxicated, that 
 they take fire at every little thing, and even seek occasions to 
 quarrel ; and more bickerings, broils, fights, and duels are 
 engendered by ardent spirits than by all other causes united. 
 How rarely do men fight unless when excited by liquor ? 
 How easily and powerfully provoked, how “ all fit for a fight , 55 
 do even well-disposed men become when intoxicated ? Byron 
 said that stimulants always rendered him “ savage and suspi- 
 cious . 55 
 
 Alcoholic drinks also stimulate Destructiveness, or the bit- 
 ter, hating, revengeful feeling; and hence drinkers will caress 
 their wives and children one minute, but beat them the next. 
 More murders are caused by ardent spirit than by all. other 
 causes combined. Let the calendars of crime decide this 
 point. Hence, also, intoxicated men not only rail, curse, 
 break, destroy, vociferate, and threaten vengeance, more than 
 when sober, but it is then that an old grudge, otherwise long 
 since buried, is raked up, and dire vengeance sought and 
 
A CAUSE OF DEPRAVITY. 
 
 53 
 
 obtained ; and generally a human being can screw up his 
 Destructiveness to the sticking point of murder, and depress 
 his Benevolence and Conscientiousness below the remonstrat- 
 ing point only, or at least most effectually, by ardent spirit. 
 Gibbs, the inhuman pirate who committed so many cold- 
 blooded murders, confessed to his clergyman before his death, 
 that when about to perpetrate his most atrocious murders, his 
 courage often failed, till he had taken several potent draughts 
 of strong liquor, which enabled him to commit any act of 
 cruelty, however horrible, upon even defenceless females. Fie- 
 schi, the attempted regicide, who fired the infernal machine at 
 the present king of France, on his trial, testified that when he 
 saw the procession coming, his courage failed him, but was 
 revived by a dram of brandy ; that it failed him a second 
 time, but was restored by a second dram, but that he could not 
 bring himself to do the fatal deed till he had taken a third, 
 and still more potent draught, and then he did it with a 
 relish. 
 
 Nothing but animal propensity subjects criminals to the 
 penalties of violated civil law. Let, then, our intelligent law- 
 yers, judges, sheriffs, justices, and observers, answer the ques- 
 tion, “ Does not most, if not nearly all your criminal business 
 have its origin in drinking V 9 But unless alcoholic drinks 
 excite these propensities more, relatively, than the higher 
 faculties, especially if they stimulate the moral sentiments, 
 this state of things would be reversed, and drinking would 
 render mankind more virtuous instead of most vicious. 
 
 In olden time, a man who had committed some heinous crime, 
 and deserved punishment, was allowed to choose between the 
 three crimes of drunkenness, incest, and patricide. He choose 
 the former, but while drunk committed both the others. The 
 fact stands out in bold relief, that drunkenness and vice go 
 hand in hand. Intoxication is indeed the parent of all the 
 vices, and this principle shows why, namely, because this re- 
 ciprocal connection between the body and the base of the 
 brain causes stimulants to excite the propensities more, rela- 
 tively, than the moral or intellectual organs, and this induces 
 vice and wickedness. 
 
 5 * 
 
54 
 
 PHYSICAL DISEASE 
 
 This law also shows why intoxication often renders good 
 men real demons incarnate. As long as the moral and intel- 
 lectual faculties predominate, no matter if the propensities be 
 vigorous. Duly governed, the more the better, because they 
 impart force. When the two are about equal, with the moral 
 in the ascendency, and the animal not stimulated, all goes 
 right ; but a little stimulant will often give the ascendency to 
 the propensities, and thus render truly good men very bad. 
 But mark well the converse : it never renders bad men good, 
 nor the immoral virtuous ; because it never stimulates the 
 moral and intellectual faculties more than the animal feelings. 
 
 This principle also shows why men drink grog with friends, 
 instead of drinking or doing anything else. As Adhesiveness 
 is located in the base of the brain, ardent spirits warm it up 
 to vigorous action, and thus augment the flow and intensity 
 of friendly feeling, and hence those who are half-intoxicated 
 often hug and caress each other. If alcohol excited friend- 
 ship alone, it would do little injury — perhaps good — but since 
 it inflames the other animal passions also, drinkers will be the 
 warmest of friends one minute, and the bitterest enemies the 
 next, and then make up over another glass. 
 
 Parental love is also located in the lower portion of the hind 
 head ; and hence the half-intoxicated father will foolishly fon- 
 dle his boy and laud him to the skies one minute, but beat 
 him almost to death the next. Liquor excites conversation, 
 because Language is in the lowest part of the forehead ; but as 
 the reasoning organs, which originate ideas, are in the upper 
 portion of the forehead, and therefore not only not stimulated, 
 but actually weakened by it, drinkers talk, talk, talk, but say 
 nothing — -talk words, not ideas. Nor can the intoxicated rea- 
 son. How almost impossible to convince them, however ab- 
 surd their positions, or self-evident yours. They cannot see 
 the point at issue ; they argue at random, and seem callous to 
 reasons, however clear or forcible. Yet their Combativeness 
 and all their prejudices are enhanced. How destitute of sense, 
 thought, and refinement, the conversation both of drunkards 
 and of those who stimulate only moderately ! Witness bar- 
 room conversation ! — full of stories, to be sure, but what kind 
 
A CAUSE OF DEPRAVITY. 
 
 55 
 
 of stories ? The more animal, the better. A Byron, half- 
 intoxicated, may indeed write Don Juan, and like productions, 
 and compose poetry mostly addressed to the passions; but 
 none in this state ever wrote Paradise Lost, Thomson’s Sea- 
 sons, Locke on the Human Understanding, Brown’s Mental 
 Philosophy, or Edwards on the Will. Pitt, Fox, Sheridan, and 
 others, may be eloquent when partially intoxicated, yet their 
 eloquence will be characterized by sarcasm, invective, denun- 
 ciation, declamation, hyperbole, narration, and a remarkable 
 flow of words, instead of by argument, profundity, or clear 
 deductions from first principles ; nor will it be freighted with 
 rich ideas. But before drinkers can become even eloquent — 
 a power far below reason — they require a peculiarity of tem- 
 perament and phrenological developments not found in one 
 man in millions ; while it will destroy that of all the others, 
 by overcharging some with excitement, and rendering others 
 foolish, others bombastic, etc. 
 
 Alcoholic drinks, besides exciting the lower organs more, 
 relatively, than the higher, also subsequently deaden them pro- 
 portionally. After having surcharged Amativeness, they pros- 
 trate it, and hence quench connubial love and all the domestic 
 virtues. Hence drunkards generally neglect if not abuse 
 their families — a fact as notorious as this explanation of its 
 cause is clear. While the exhilaration lasts, it surcharges 
 Combativeness and Destructiveness, only to palsy them after it 
 subsides. Hence its subjects lose all spirit and efficiency, and 
 rarely take their own part or that even of their families when 
 abused, so that boys may impose on them with impunity, and 
 are irresolute and inefficient. 
 
 This principle shows why the ambition of inebriates de- 
 scends to propensity instead of ascending to the higher facul- 
 ties, and thus renders them doubly sinful and miserable.* 
 
 * Since the religion of Christ consists in the ascendency of the moral 
 and intellectual over the animal, and the subjugation of the propensities, 
 and since all stimulating drinks morbidly excite propensity, and of course 
 violate this cardinal requisition of the gospel, therefore wine and spirit- 
 drinking Christians are as perfect anomalies as hot ice or cold fire. As 
 vrell have wicked Christians as spirit-drinking Christians. 
 
56 
 
 PHYSICAL DISEASE. 
 
 It also shows why intemperance enfeebles self-control. 
 They know the right. Their less debilitated, because pre- 
 viously less stimulated, intellects know the right, yet they 
 have not sufficient self-government left to stem the downward 
 current. Conscientiousness remonstrates, but with little avail, 
 and the moral powers lift up their warning and persuasive 
 voice without effect, because located far from the body 
 Hence, nothing but dragging them into the kingdom of tern 
 perance by that inimitable principle of Washingtonian kind- 
 ness, and then removing temptation till self-control revives, 
 can save them. And if they fall, forbear— not condemn— 
 and put them once more upon their feet. 
 
 Again : ambition always combines with those faculties which 
 are the most active. Combined with Conscientiousness, it gives 
 regard for MOPtAL character and correct motives ; with Intel- 
 lect, desire to be reputed learned and talented ; with Ideality, 
 for good taste, good manners, etc. ; but combined with Com- 
 bativeness, for being the greatest wrestler, fighter, etc. ; and 
 with the other animal propensities, for being first in their in- 
 dulgence. Hence, since intemperance stimulates both am- 
 bition and propensity, it renders its victims emulous to be the 
 greatest libertine, wrestler, fighter, drinker, and the like, but 
 never to excel in talents or goodness. Two inebriates in 
 Easton, Md., in 1840, vied with each other, on a wager, as to 
 which could drink the other drunk. The next morning one 
 of them was dead drunk. 
 
 The half-intoxicated find their Acquisitiveness excited, and 
 hence continually ask, “ how much will you give ?” “ what 
 will you take?” “ how will you swap?” etc., or suddenly 
 become very rich, or bet, or else seek the gambling or bil- 
 liard-table in quest of fortunes at once ; yet, as their intellec- 
 tual organs are not equally excited, they generally make bad 
 bargains ; but, under the reaction which follows, they have 
 little or no regard for property, and little industry, economy, 
 or forethought about laying up for the future, but squander 
 their all for liquor, even to the bread out of the mouths of their 
 hungry children, and to the clothes from off their wives’ 
 backs. Hence they are universally poor, ragged, and desti- 
 
A CAUSE OF DEPRAVITY. 
 
 57 
 
 tute. If John Jacob Astor should become a drunkard, even 
 his immense estate would become scattered to the winds. 
 During the exhilaration produced by strong drink, self-esteem 
 and love of approbation become unduly excited, and occasion 
 boasting, bragging, swaggering, egotism, and a disposition to 
 swell and dash out in gaudy style, assume airs, attract notice, 
 etc. ; yet, during the subsequent reaction, regard for charac- 
 ter and reputation is annulled, and with it one of the strongest 
 incentives to virtuous and praiseworthy actions, as well as 
 restraints upon vice and self-degradation. At first they are 
 mortified beyond description if seen intoxicated, but after- 
 ward care naught for credit, honor, promises, respectability, 
 or even the disgrace of family ; are destitute of shame, dead 
 to dignity and manly feeling, and associate with those to 
 whom they would before have scorned even to speak. 
 
 Why do not alcoholic drinks render the pious more devout, 
 and the literary ten times more intellectual ? Why not deepen 
 and widen the channels of thought ? Why not render ordi- 
 nary men Websters, Franklins, Broughams, and Herschels, 
 and these intellectual giants actual Gabriels in intellect ? Oi 
 why not excite the moral faculties instead of the animal ? 
 Why not make infidels, Enochs? deists, Wesleys? skeptics, 
 Paysons ? Why are not all spirit-drinkers patterns of piety 
 and good morals, and also stars in the firmanent of intellectual 
 greatness ? The law in question answers. Not only do they 
 not augment talent and enhance literary attainments, or make 
 the profane pious, but they actually diminish them all. They 
 prostrate intellect, bedim reason, darken counsel, render the 
 ideas muddy, and before their approach, literary attainments, 
 intellectual greatness, and moral purity, all vanish like the 
 dew before the rising sun. They sometimes, though rarely, 
 increase a certain kind of eloquence, yet are sworn enemies 
 of greatness and goodness. 
 
 How overwhelming the proof, therefore, how powerful and 
 absolutely inevitable the conclusion, not only that all alcoholic 
 drinks, but also that whatever morbidly excites the brain and 
 nervous system, thereby kindle the animal propensities mainly, 
 but weaken the moral and intellectual powers. No more 
 
58 
 
 PHYSICAL DISEASE 
 
 can any human being take either alcoholic liquors in any 
 form or degree, or opium, tea, coffee, mustard, spices, or any 
 other stimulant, without thereby proportionably inducing this 
 result — without brutalizing his nature, degrading his manhood 
 below his beasthood, and subjugating intellect and moral feel- 
 ing to the sw’ay of passion — than he can “ carry coals of fire 
 in his bosom and not be burned.” As soon will any other 
 law of nature fail as this. As soon will the deadly poisons 
 become harmless, or water run up the inclined plane of itself, 
 or the sun rise in the west, as any kind of morbid physical 
 action fail to produce animality. Nor does any middle ground 
 remain. Every item of artificial stimulant produces this ani- 
 mal result as its legitimate, its constitutional effect.* 
 
 Behold, then, ye who would subdue your “ easily besetting 5 ’ 
 propensities, and elevate the moral above the animal, an easy 
 yet efficacious means of obtaining so exalted an end, namely, 
 by keeping the body in a healthy state. Behold, moreover, 
 the great procuring cause of most of man’s depravity, and 
 consequent wretchedness, namely, a morbid physiology. 
 Since an irritated or abnormal state of the body morbidly 
 excites the brain, and thereby vitiates its functions 156 210 , espe- 
 cially those of the propensities 210 , and since such abnormal 
 action causes abnormal and depraved mental desires 209 , there- 
 fore that physiological inflammation caused by intemper- 
 ance 210 , gormandizing 65 , tea, coffee, and tobacco 175 , condi- 
 ments 56 , colds 108 , flesh-eating 44 , sedentary habits 141 , and the per- 
 petual violation, by nearly all mankind, of the laws of health, 
 must of necessity deprave the feelings by deranging the phys- 
 iology, and of course the mentality. Nor is it certain that 
 the forbidden fruit did not usher in moral depravity by occa- 
 sioning an obnoxious state of the physiology. Both human 
 and personal reform and improvement must begin with restor- 
 ing normality of function to body and brain, and be mainly 
 
 * In a small treatise on Intemperance, founded on Phrenology ana 
 Physiology, the author brings the preceding principle and train of re- 
 marks to bear upon alcoholic drinks, and shows that every identical glass 
 stimulates the propensities proportionably, and produces vice and misery — - 
 a most powerful appeal and argument in behalf of total abstinence. 
 
A CAUSE OF DEPRAVITY. 
 
 59 
 
 effected by physical regimen. Nor is it to possible to effect 
 moral reform without physical, any more than it is possible for 
 inflamed brain and nerves to produce normal manifestations. 
 This doctrine may find opponents, but no refuters. It is new, 
 but true. To be “ temperate in all things 75 is the first 
 great' condition of goodness and talents. To “ present our 
 bodies a living sacrifice, holy, acceptable unto God, is our 
 spiritual sacrifice whereas to disorder the body by any vio- 
 lation of the laws of health whatever is to deprave the mind. 
 Moral purity is as utterly incompatible with physical impurity 
 as intellectual power with physical weakness. O that all 
 were duly impressed with the power and sweep of these phys- 
 i.co-mental principles ! Ministers may preach, and revivals be 
 multiplied to any extent, without laying the ax at the root 
 of the tree of vice 36 37 38 39 42 44 . Mankind must abandon 
 flesh, condiments, narcotics, gluttony, and fermented liquors, 
 and substitute farinaceous food 50 , cold water 168 , and a light 
 diet-must learn bow to eat and live before they can expect 
 to attain the exalted destinies and powers of which human 
 nature is capable. The pious yet ignorant Christian cannot 
 grow better by praying to God to enable him to resist tempta 
 tion on one hand, while on the other he is adding new fuel 
 to the fierce fires of animal passions by fevering his body, 
 and thereby his propensities, but must govern vicious and 
 promote virtuous tendencies, in part, by physiological pre- 
 scriptions. 
 
 Parents weep and pray over the waywardness and depravity 
 of their children, and strive to reform them in vain, while 
 they morbidly excite their Combativeness, Destructiveness, 
 and Selfishness, by ignorantly keeping their bodies, and con- 
 sequently animal organs, in an inflamed and abnormal con- 
 dition by meats and drinks, heating in kind 56 59 , excessive in 
 quantity 65 , ill-timed 73 , and otherwise pernicious ; or by allow- 
 ing them to contract colds and sickness, and, in short, by not 
 keeping their bodies in a calm and healthy state. Morbid, 
 
 * 1 Cor. xii. 1. The word translated u reasonable” should have been 
 rendered “ spiritual . 9 
 
60 
 
 GOVERNING PROPENSITY 
 
 nervous excitement can produce nothing but ill nature and 
 general depravity 209 , which physical chastisement only in- 
 creases, because it enhances their cause. Rather punish those 
 ignorant nurses or parents who unintentionally yet effectually 
 occasion much of this depravity by deranging their physiology. 
 As their petulance and crying are mainly expressions oY that 
 depravity consequent on the irritated state of their propensities, 
 and as this is mostly consequent on physical disease, of course 
 keeping them in perfect health, which is easily done by obey- 
 ing the laws of health 26 27 , will obviate most of their ugliness, 
 and substitute the sweet and lovely for the hating and hateful. 
 Nor can the latter possibly be accomplished till the former is 
 effected. Infants cry little till bad nursing has disordered 
 their bodies, but then they cry spitefully, and evince much 
 wrath. Children cry when unwell, and because sick ; but 
 keeping them in perfect health will generally render them 
 plafcid and lovely. Those who doubt this great practical 
 truth have only to compare the sweetness of children when 
 perfectly well, with the tartness and snappishness of those same 
 children when unwell, of themselves or others when dyspeptic, 
 nervous, or suffering from physical indisposition, with the 
 same persons when digestion is good and health excellent. 
 
 In short, this and previous sections have placed these mo- 
 mentous truths beyond ail manner of doubt and cavil— have 
 established them by an order, variety, and amount of proof 
 completely demonstrative. Let those who would be good or 
 great hear and practice, and those who cavil remember that 
 “this is truth, though at enmity with the teachings of 
 ages . 55 
 
 211 GOVERNING THE PROPENSITIES BY THE INTELLECTUAL AND MORAL 
 FACULTIES. 
 
 Though the truth and paramount importance of preceding 
 conclusions are absolute in and of themselves, yet they receive 
 additional importance from the fundamental law of virtue and 
 condition of enjoyment that the action of the propensities can 
 be virtuous and pleasurable only when guided by intellect, 
 and sanctioned by the moral sentiments. It so is ; that, to pro- 
 
BY THE HIGHER FACUL1 tES. 
 
 61 
 
 duce happiness, every action, feeling, and sentiment of human 
 nature must be sanctified by intellect and governed by en- 
 lightened moral sentiment. Without rendering obedience to 
 this law, no emotion, no action of life, is either virtuous in 
 character or can result in enjoyment. Our own happiness 
 and that of our fellow-men require that we exercise our pro- 
 pensities only “ by and with the consent,” and under the di- 
 rection, of the intellectual and moral faculties, and that all 
 we say, do, and are, not thus governed, is sinful in character, 
 and eventuates in suffering to the actor and all affected thereby. 
 
 To illustrate. Appetite, indulged for the mere pleasures 
 of the plate, without intellect to select food of the right kinds 
 and best qualities, or moral sentiment to restrain it from gor- 
 mandizing, will eat unwholesome kinds of food, and in exces- 
 sive quantities, drink alcoholic liquors and other injurious bev- 
 erages, chew or smoke tobacco, and so break the dietetic laws 
 as to disorder the stomach, undermine the health, blunt tKe 
 moral sensibilities, benumb intellect, abridge all the physical 
 moral pleasures, or else convert them into suffering, and create 
 vicious inclinations 210 , and weaken, pervert, and poison our en- 
 tire nature, besides curtailing the very gustatory pleasures 
 sought. But exercised under the control of intellect to choose 
 the best kinds, and direct the proper quantity of food, coupled 
 with predominant moral sentiment to secure moderation, it fur- 
 nishes abundant sustenance to all the other functions, and fits 
 us, as far as possible, for our other duties and enjoyments, 
 besides yielding the greatest gustatory pleasure attainable. 
 Combativeness, exercised by itself, unsanctified by moral sen- 
 timent, and undirected by reason — that is, without adequate 
 cause, or in opposition to the dictates of Causality — becomes 
 mere brute force, and quarrels without occasion, perhaps 
 in an unjust cause; whereas, exercised under the control of 
 enlightened moral sentiment, it becomes moral courage, de- 
 fends right and truth, prosecutes moral objects with fearless 
 energy, and opposes whatever is wrong or injurious 239 — than 
 which no element of our nature is more virtuous in character, 
 or yields more pleasure to its possessor and to all concerned. 
 Acquisitiveness, exercised independently of moral sentiment — * 
 6 
 
62 
 
 GOVERNING PROPENSITY 
 
 indulged dishonestly, as the thief, knave, gambler, robber, 
 and the like, exercise it, that is, irrespective of justice and 
 humanity, but getting money by foul means equally with 
 fair — renders its possessor miserable, and those whom he 
 wrongs unhappy, simply because this propensity is not gov- 
 erned by the moral sentiments and intellect ; but, exercised in 
 conjunction with enlightened conscience, so as to acquire and 
 pay honestly, and subject to Benevolence, so as to prevent 
 injury in others or oppressing the poor, it renders him happy 
 in the acquisition of property, and all around him happy in its 
 proper expenditure. Ill-gotten gain curses all, and benefits 
 none. Honesty alone is policy. 
 
 Let a mother be ever so fond of her darling boy, but let her 
 not guide and govern her maternal love by the dictates of the 
 intellectual and the moral faculties combined, and she will not 
 know how to keep her child healthy, and therefore will suffer 
 a world of anxiety on account of his being sick, and still more 
 if he should die. She will not know how to operate on his 
 intellect or moral feelings, and thus, unable to govern him, 
 will be rendered miserable for life on account of his' mischie- 
 vous, wicked propensities and conduct. Or she will spoil her 
 child by over indulgence — an occurrence as lamentable as it 
 is common — and thereby cause unutterable anguish to mother, 
 child, father, society, all in any way capable of being affected 
 by the child or the man. But let intellect tell her what phys- 
 ical laws she must obey to keep her child always well, and 
 all the suffering of mother, of boy, of all concerned, on ac- 
 count of sickness or premature death, can be avoided, and, in 
 their stead, his perfect health, sprightliness, happiness, beauty, 
 and growing maturity, will fill the boy himself, will swell 
 the bosom of the mother with joy unspeakable and always 
 increasing, enable the boy himself to become a boon, a bless- 
 ing to his fellow-men ; and the more so, if the mother’s intel- 
 ’ect enable her to cultivate and develop his intellect in the 
 best possible manner, and pour a continual stream of useful 
 knowledge and sage maxims into his young mind, to guide 
 his conduct, to call out and develop all the powers of his mind, 
 and to conduct the object of her deep-rooted and well-guided 
 
BY THE HIGHER FACULTIES. 
 
 63 
 
 maternal affection into the paths of wisdom, learning, and in- 
 fluence, till, standing on a commanding intellectual eminence, 
 he controls the opinions and moulds the characters of thou- 
 sands of his fellow-men ; while he himself enjoys all that 
 mind can confer ; his mother is happy beyond description in 
 her son ; and societv owes and pays a tribute of praise for the 
 happiness spread abroad by this well-educated son of intel- 
 lect and morality. 
 
 Still more will these results be heightened, if she add high- 
 toned moral feeling to this powerful and well-directed intellec- 
 tual education. Unless thus governed, she will not train him 
 up in the paths of virtue, but will tolerate, perhaps even foster, 
 his depraved inclinations, and thus ruin the darling object 
 of her tender but misguided love. But when moral senti- 
 ment, in conjunction with intellect, rules her maternal love, 
 she will educate him morally, as well as intellectually and 
 physically. She will “ train him up in the way he should go, 
 and when he is old he will not depart therefrom.” She will 
 imbue him early and thoroughly with the principles of virtue 
 and morality. She will elevate all his aims, will chasten all 
 his feelings, and write as with the point of a diamond upon 
 the tablet of his yet plastic and susceptible soul, in living, 
 burning characters, never to be erased : “ My son, walk thou 
 in the paths of virtue. Turn thou away from every sinful in- 
 dulgence and he will obey her. Not only will his moral 
 character be unblemished, and he live in accordance with the 
 principle we are presenting, and therefore be happy himself, 
 but he will dedicate all those talents already presupposed to 
 the cause of humanity, and thus do an incalculable amount of 
 good. All this rich harvest of happiness to him, to herself, to 
 mankind, will be the legitimate, the necessary product of the 
 intellectual and moral seed sown by his mother. It will all 
 flow naturally from the mother’s following the law we are 
 urging, of governing her Philoprogenitiveness by the dictates 
 of intellectual and moral feeling. And these fruits will be 
 still farther sweetened and augmented, if parents go still far- 
 ther back, and apply the laws of hereditary descent so as to 
 secure a good orignal phvsicai, moral, and intellectual foun. 
 
64 
 
 GOVERNING PROPENSITY 
 
 dation in their child, on which to erect this glorious super 
 structure. 
 
 The importance of this principle can be measured only by 
 the heaven-wide contrast between the effects, on the happiness 
 of the parent, of the goodness and badness, the health and 
 sickness, the life and death, of their dear children. If this 
 law were observed, we should have no premature sickness or 
 death, no ebullitions of passion, no waywardness, disobedience, 
 or immorality in children, to wring the hearts of parents with 
 anguish unutterable, and to carry them down to their graves 
 mourning. Even if the parent love his child morally, and 
 seek to make him better, but, unguided by intellect, actually 
 makes him worse, a course very common, his child becomes 
 a torment to himself, his parents, and all concerned. We 
 must love our children intellectually and morally, if we would 
 either have them enjoy life, or we enjoy our children. 
 
 Those who exercise friendship without the governing influ- 
 ences of intellect and the sanctions of the moral sentiments, 
 will choose ignorant, degraded, and immoral associates, who 
 will lower down the tone of their moral feelings, and lead 
 them into the paths of sin, and thus make them unhappy. But 
 he who exercises his friendship under the sanction of the 
 moral faculties, will choose intellectual and moral companions, 
 who will expand his intellect and strengthen his virtuous feel- 
 ings, and this will make him and them the more happy. 
 Friendship, founded on intellect and virtuous feeling, is far 
 more exalted in its character, and beneficial in its influence, 
 than when founded on any other considerations, while friend- 
 ship, founded on the propensities, will increase the depravity 
 and misery of all concerned. 
 
 Associates chosen without reference to their moral charac- 
 ters, and especially in violation of the higher faculties, will 
 increase the depravity and consequent misery of each other. 
 O youth, hear tnis one piece of advice : — mingle only with 
 the intellectual and the good, and you will thus almost imper- 
 ceptibly, yet effectually, become like them 226 227 . 
 
 Approbativeness, or love of the good opinion of others, sanc- 
 tified by the moral sentiments, begets ambition to excel in 
 
BY THE HIGHER FACULTIES. 
 
 65 
 
 works of philanthropy, seeks to keep the moral character pure 
 and spotless, and inspires that noble emulation which prompts 
 to beneficial deeds ; and guided by intellect, becomes intellec- 
 tual ambition, and seeks eminence in the walks of literature 
 or the fields of science ; but when not thus governed, it de- 
 generates into a low, animal, grovelling, sensual ambition, to 
 become the greatest eater, or fighter, or duellist, or dandy, 
 or coquette — a strife which causes unhappiness to its possessor 
 and to all concerned. Self-Esteem, governed by intellect and 
 moral feeling, imparts that nobleness and elevation to charac- 
 ter and conduct, which shed a beam of exalted pleasure on its 
 possessor and all around him ; but when not thus governed, it 
 degenerates into egotism, self-conceit, imperativeness, and su- 
 perciliousness, which occasion pain to himself and to all af- 
 fected by this quality in him. 
 
 Cautiousness exercised without intellect, that is, when there 
 is no reason for being afraid, produces evil only ; but let in- 
 tellect govern it, so that it is exercised only when there is real 
 danger to be avoided, or let it be exercised with Benevolence, 
 or Justice, so as to render us fearful lest we do wrong, or care- 
 ful not to injure others, and its product is most beneficial. 
 This principle might be illustrated and enforced by Amative- 
 tiveness, and indeed by every one of the lower faculties, and 
 completely demonstrated by showing how superlatively happy 
 those who fulfil this cardinal law of morality and happiness. 
 But does a law thus clear and universal in its application re- 
 quire additional proof or illustration ? Is not man constituted 
 to be governed throughout all he does, says, and feels by en- 
 lightened moral sentiment ? Are not those aggravated mise- 
 ries and the multiform wretchedness of mankind which appal us 
 wherever we turn our eyes, caused mainly by the almost uni- 
 versal infraction of this law ? And does not this principle har- 
 monize perfectly with the universal fact that nineteen twen- 
 tieths of all the time, desires, pursuits — everything — of man- 
 kind consist in gratifying animal propensity in some of its 
 forms — in scrambling after property, or office, or power — in 
 procuring food, drinks, raiment, houses, fashionable equipage, 
 attire, etc. — in family cares, contentions, backbiting, sensuality. 
 
66 
 
 A FUNDAMENTAL CONDITION 
 
 and other animal gratifications? War, lust, money, display, 
 propensity, and consequent misery, sum up the history of 
 man ; nor, in the nature of things, is it possible for him to be 
 happy any farther than he is holy, that is, obeys this law. 
 Before he can enjoy life, and in order to such enjoyment, 
 man as a whole, and as individuals, must take time from the 
 fashionable world, the money-grasping world, the sensual 
 world, and this hot pursuit of animal gratification, to bestow 
 upon the cultivation of the moral and intellectual faculties. 
 To be happy, he must become wise and religious — must sub- 
 ject his animal nature to his higher powers ; and he is most 
 happy, other things being the same, who does this the most 
 habitually and effectually. Oh ! if mankind would but do 
 this, no tongue can tell, no finite mind conceive, what happi- 
 ness would be the delightful result ! All those spiritual con- 
 solations conferred by that religion which is “ pure and unde- 
 filed, and that fadeth not away, 5 ’ would flow therefrom. Hu- 
 man sin and suffering would be comparatively banished from 
 our world, and this earth become again a perfect Paradise ! 
 
 It deserves additional remark, that even when the moral 
 and animal faculties combine in action, if the animal rule the 
 moral, misery is the inevitable consequence. What produced 
 the Holy Wars—? holy wickedness — but this combination? 
 Yet the propensities ruled the morals, and an indescribable 
 amount of misery was the natural consequence. The sacri- 
 fice of human life upon the altar of religious fanaticism, to- 
 gether with all the abominations of paganism, originate in 
 this same ascendency of propensity. Nor need we go thus 
 far from home to find kindred examples both of a breach of 
 this law, and its painful consequences. Indeed, our own souls 
 bear this sad testimony every time propensity governs intellect. 
 
 Behold, reader, in this law an additional and most powerful 
 motive for “ preserving your bodies holy, acceptable unto God.” 
 Since you can neither be good nor happy without subjecting 
 the lower faculties to the higher 211 , and since a morbid state 
 of the physiology prevents such subjugation by inflaming the 
 passions 2l °, how all-important that correct physical regimen 
 which shall allay propensity and develop morality and intel- 
 
OF VIRTUE AND HAPPINESS. 
 
 67 
 
 lect, so as to place the latter upon the throne over the for- 
 mer ? 50 And by converse, how wicked those abuses of the 
 laws of health which occasion depravity, first by rendering the 
 action of the propensities morbid, or abnormal 209 , and, second- 
 ly, by perpetually irritating them, and thus both strengthen- 
 ing them, and enthroning them on the conquered necks of the 
 angelic elements of our nature ! Readers, ye who would un- 
 derstand the full force of these momentous conclusions, re-can- 
 vass tho<;p principles on which they are founded. Go over 
 our preceding points, especially 208 209 210 3H , carefully with par- 
 ticular reference to their consecutive bearing on this grand 
 focus of them all, and then say, not in the light of pre-enter- 
 tained notions of sin and its causes, but in that of the laws of 
 nature, whether we overrate this cause of human sin and 
 wo. At least say whether all others have not underrated it 
 or else overlooked it wholly. Above all, put it in rigid and 
 long-continued practice, and then decide its claims. 
 
 In view of these truths, how comparatively ineffectual in 
 its reclaiming power most of the preaching of the present day. 
 Does it urge the preservation of health as a means of promo- 
 ting moral excellence and intellectual power ? Does it even 
 recognize, except incidentally, the existence of physical laws, 
 or the duty of obeying or sin of violating them ? Yet should 
 it not warn with all the thunders of Sinai, and entreat with all 
 the persuasive power of Jesus, the observance of the physical 
 as a means of obeying the moral ? Is not this glaring omission 
 one great cause of its inertness ? Can this partial view of 
 duty be expected to convince or control conduct? Does not 
 this silence in reference to the physical laws imply that they 
 are insignificant, and may be violated with impunity ? Is 
 suicide so very little a sin ? — and abuse of health is sui- 
 cide 27 . As Christ’s “ new commandment* — That ye love one 
 another,” superseded, because it embraced, the Decalogue, so 
 nature’s great command, obey my physical laws, embodies 
 even this law of love, because, as already seen, physical irri- 
 tability causes hatred, lust, and selfishness, in all their hydra 
 forms, while holy, acceptable bodies subdue raging passion, 
 promote brotherly love, and develop all the higher aspirations 
 
68 
 
 WELL-BALANCED FACULTIES 
 
 and liolier emotions of our nature. Narrow-souled religionists 
 will cavil at this superesding of their contracted isms by this 
 view of one of the causes and remedies of human depravity ; 
 but ye who would learn and do your whole duty, will heed 
 and strive to fulfil these fundamental conditions of virtue and 
 happiness. And wo to those who ignorantly or wantonly vio- 
 late them. God will in no wise let him go unpunished who 
 thus breaks this law 6 . “ The soul that sinneth, it shall die.” 
 This is one of Heaven’s highest laws, and its penalties corres- 
 pondingly aggravated. Reader, let us make its study and 
 obedience our daily, hourly, and paramount business, and the 
 solemn, imperious duty of life. And whenever we sin 
 against it, let us most humbly repent and reform. Put your 
 physiology into the right state first, and then keep it right, 
 and you will improve apace in this world, and ripen rapidly 
 for a better. 
 
 SECTION IV. 
 
 THE EVENLY-BALANCED OR PROPORTIONATE ACTION OF THE 
 
 FACULTIES A CONDITION OF PERFECTION ITS FEASIBILITY, 
 
 AND THE MODE OF SECURING IT. 
 
 212 . PROPORTION A CONDITION OF PERFECTION. 
 
 The previous volume on “ Physiology,” and the antecedent 
 sections of this volume, have shown what constitute a perfect 
 body ; that is, what physiological conditions are most promo* 
 tive of the highest order and power of mind. We come now 
 to the momentous inquiries : What constitutes perfection of 
 head and character ? And how can it be promoted ? Phre- 
 nology answers. Let its answer be duly heeded and reduced 
 to practice. 
 
 That the proportionate development and exercise of all 
 the parts which compose a given thing is a law of nature, was 
 fully shown in “ Physiology” 163 , and this law proved to embody 
 a fundamental condition of health, while its infraction was 
 
A CONDITION OF PERRECTiON. 
 
 69 
 
 shown to be a prolific cause of disease. Can a small heart 
 serve a large body as well as a large heart ? Can a small or 
 weak stomach digest for an athletic and powerful frame ? 
 Would small lungs work in connection with a powerful stom- 
 ach any better than an elephant yoked up with a sheep ? Since 
 a given amount of oxygen inhaled through the lungs can 
 combine with and burn up only its fixed equivalent of the 
 carbon evolved by the stomach 92 , and since a surplus of either 
 is hostile to life 164 , of course perfect health requires that both 
 be equally large and powerful. As the supply of vitality 
 must equal its expenditure, or exhaustion take place 165 , and 
 its exhaustion equal its supply, else corpulency and obesity 
 ensue 164 — as breathing, eating, sleep, etc., must be in propor- 
 tion to muscular and mental action, and it to them, and thus 
 of all the other physical functions, so pre-eminently of the 
 mental powers. Perfect balance must exist between them 
 all, or imperfection in feeling, opinion, and conduct, must en- 
 sue. Hence, whenever in my professional examinations I 
 find an unevenly developed head — some organs projecting far 
 out, and others retiring far in — I predict an equally uneven 
 character. Such are liable to have marked excesses and 
 deficiencies ; to take partial and one-sided views of things ; 
 and are subject to extremes, which is only another name for 
 imperfection, excesses, and tendencies to evil. But an even 
 head, in which all the organs are equally developed, and the 
 faculties harmoniously exercised, facilitates correct judgment, 
 consistent conduct, perfection of character, and a virtuous, 
 happy life. Indeed, the very definition of virtue, according 
 to Phrenology, is the harmonious exercise of all the faculties 
 in due proportion, upon their legitimate objects, controlled by 
 the moral sentiments and directed by intellect 211 ; but vice and 
 sin consist in the excessive, defective, or perverted 208 action 
 of the faculties, and especially of the animal propensities, not 
 thus directed. 
 
 This principle applies equally to the individual faculties, 
 and to their classes. Thus, when the propensities predomi- 
 nate in action, they demoralize and debase reason and moral 
 feeling — the highest, noblest gifts of God to man — and while^ 
 
70 
 
 WELL-BALANCED FACULTIES 
 
 in one sense, they assimilate the “ lord of creation” to the 
 “ beasts that perish,” in another they render him far worse, 
 because of his greater susceptibilities of enjoyment and suf- 
 fering. Selfishness, the product of excess of propensity over 
 the higher faculties, punishes its possessor. The selfish or 
 vicious are of necessity miserable, for their selfishness and 
 vice naturally render them so. On the other hand, feeble- 
 ness of propensity constitutes imperfection ; for one with weak 
 animal and selfish organs has too little force to carry forward 
 any important plan, or even to take care of himself. He 
 must, therefore, be taken care of by others, and of course 
 poorly ; for to depend upon others for support or protection is 
 to depend upon a broken reed 239 . So, too, those in whom the 
 moral faculties are very large, and the animal weak, are in- 
 deed good, moral, virtuous : but they are too good — so very 
 good as to be good for nothing, because they have too little 
 force or energy to carry their good feelings into execution. A 
 man with weak propensities and great intellectual organs will 
 never effect much with his intellect. One with weaker intel- 
 lect and strong propensities will effect much more, yet it is 
 liable to be only for evil. 
 
 A predominance of the propensities and intellect over the 
 moral faculties leads to most disastrous consequences ; for 
 powerful animal desires will then employ a powerful intellect 
 to effect purely selfish, wicked ends, and stop at no means of 
 attaining them. This was the organization of Patty Cannon, 
 that most wicked woman and desperate murderer; of Nero, 
 that human fiend — and of most of the scourges of mankind. 
 Nor is the predominance of the moral faculties with the pro- 
 pensities, but without intellect, scarcely less injurious, because, 
 though it may give zeal, yet it will be without knowledge ; 
 and this it was which lit the fires of Smithfield, devastated the 
 world by the “ Holy Wars,” caused the “ Salem Witchcraft,” 
 and has instigated religious persecutions, and created pious 
 sinfulness. But where each of these three great classes of 
 faculties are equally developed, the propensities give force, 
 daring, energy, and eager desires ; the moral convert the 
 anima into a philanthropic and religious channel, and intel- 
 
A CONDITION OF PERFECTION. 
 
 71 
 
 lent guides them both, by the light of reason, to happiness — 
 that great end of our being. The propensities require to be 
 strong, but should be checked, and made subservient to high 
 moral ends ; the moral sentiments require to be predominant, 
 but musi have the helping hand of the propensities to carry 
 them out ; and both require knowledge to enlighten, and judg- 
 ment to conduct them to the best results. 
 
 This same principle of balance or proportionate action ap- 
 plies with equal, if not still greater force to the individual 
 faculties. The predominance or deficiency of either is inju- 
 rious ; but their proportionate action is a leading condition of 
 perfection and enjoyment. Thus Amativeness, fairly devel- 
 oped and governed by the moral sentiments, produces connu- 
 bial love, than which there is not a more virtuous or pleasura- 
 ble feeling in man ; but its deficiency causes the proportion- 
 ate absence of this virtue, while its excessive action produces 
 one of the worst and most painful forms of vice. Very 
 large Philoprogenitiveness spoils children by over-indulgence 
 and excessive tenderness; while its deficiency annuls the 
 joys of parents, and renders children intolerable and bur- 
 densome, instead of their being the greatest of pleasures ; but 
 its due development experiences all the joys of parental love, 
 and, if governed by enlightened intellect and high moral feel- 
 ing, secures the best good of both parent and child. Exces- 
 sive Combativeness, acting alone, engenders contention, causes 
 physical fighting, and creates a sour, ugly temper, which are 
 highly vicious, and thereby incur the penalty attached to the 
 violation of this mental law ; whereas this faculty, when it acts 
 in obedience to Conscientiousness and Benevolence, becomes 
 moral courage, defence of rights, and of the oppressed — a 
 highly virtuous emotion. The proportionate exercise of Ali- 
 mentiveness, that is, eating as much as we require, but no 
 more, by strengthening the body, and thereby the moral and 
 intellectual faculties, is virtuous, and brings with it its own 
 reward ; while its excessive indulgence, by overloading the 
 stomach, and thus clouding the intellect, and blunting the 
 moral sensibilities, becomes a cause of pain and sin. Aver- 
 age Secretiveness, governed by Conscientiousness, employs 
 
72 
 
 BALANCE OF FACULTIES 
 
 policy in a good cause ; while its excessive action, unchecked 
 by the higher faculties, leads to lying and duplicity, but its 
 deficiency oocasions too great openness and bluntness, and 
 want of tact. Acquisitiveness, or love of property, duly exor- 
 cised, promotes industry and sobriety, gathers around us the 
 comforts of life, and, aided by Conscientiousness, produces 
 even-handed justice; but its predominance leads to cheat- 
 ing, extortion, and miserly selfishness, while its deficiency 
 causes prodigality. Excessive Cautiousness begets irresolu- 
 tion, procrastination, and timidity, and is unfavorable both to 
 virtue and efficiency ; but, duly balanced, it gives that dis- 
 cretion which is the better part of valor, while its deficiency 
 occasions recklessness. Self-esteem, when it predominates, 
 unchecked by Conscientiousness or intellect, inflates, almost to 
 bursting, with pride, self-sufficiency, haughtiness, and egotism ; 
 whereas its due development, controlled by the moral and in- 
 tellectual faculties, imparts dignity, and that self-respect which 
 elevates one above meanness and trifling, and causes him fully 
 to appreciate and fulfil the great objects of life. But if it be 
 smaller than his other organs, he underrates himself, is there- 
 fore underrated by others, and feels too diffident and insufficient 
 to attempt or accomplish great things. Predominant Firm- 
 ness, uncontrolled, renders one obstinate, impervious to con- 
 viction, and blindly tenacious of his opinions, whether right 
 or wrong, merely because of his will ; but those in whom it 
 is small are too fickle to accomplish much — sow, but have no 
 perseverance to wait for the harvest, and are “ blown about 
 by every wind of doctrine,” every new notion, every novel 
 scheme ; but, fairly developed and balanced, no element of 
 character is more valuable. Prominent Ideality renders one 
 fastidious, and too delicate and refined ; its deficiency leads 
 to coarseness and vulgarity, but its fair development blends 
 the serviceable with the perfect, and combines utility with 
 beauty. 
 
 This same principle, that balance of faculties is indispen- 
 sable to perfection of character, applies with still greater 
 force to the moral faculties, and also explains that diversity 
 which characterizes the religious opinions and practices of 
 
A CONDITION OF PERFECTION. 
 
 73 
 
 mankind. Few think alike, even in the fundamentals of reli- 
 gion, and fewer still in its details, because of the difference in 
 their phrenological developments. 
 
 Every phrenological faculty constitutes the medium, or, as 
 it were, the colored glass through which the mind looks at all 
 objects. As, when we look at objects through green glasses-, 
 they look green, when through yellow glasses, they look yel- 
 low, when through dark shaded or smoky glasses, they look 
 dark, gloomy, or smoky, when through glasses that are light 
 shaded, they look light, when through red glasses, everything 
 assumes a red aspect, and that, too, whatever may be their 
 actual color — so the phrenological faculties constitute the men- 
 tal glasses through which we look at mental and moral objects. 
 Thus, those in whom Acquisitiveness, or love of money, pre- 
 vails, look at everything, whether matters of science, religion, 
 politics, business, etc., not in the light of philosophy, or the 
 welfare of man, or of right and moral obligation, but in 
 that of dollars and cents alone. But he in whom Benevo- 
 lence predominates, looks at all matters, not in the light of 
 their effects on his pockets, but of their bearing on the happi- 
 ness of man. He in whom Conscientiousness predominates, 
 inspects and judges of things, neither in the aspect of expe- 
 diency, nor of their pecuniary advantages, nor self-interest, or 
 popularity, but in that of right and duty, and abstract justice. 
 But he in whom Approbativeness prevails, seeks popular favor, 
 and when any new thing is presented to his consideration, say 
 Phrenology, or Magnetism, asks, as the first and main ques- 
 tion, not, “ Is it true V ? nor, “ Is it philosophical V 9 but, “What 
 will the folks say about it, and about me for embracing it?” 
 
 The man in whom reason predominates asks, “ It it reason- 
 able ? What are its laws ? Is it consistent with itself and 
 with nature V 9 and looks at everything through the glasses of 
 philosophy. 
 
 To apply this fundamental law of mind to the religious 
 opinions of mankind. The moral faculties constitute the 
 colored glasses through which we look at the Deity and his 
 moral government, as well as at the moral relations of man 
 to man. and to his Maker. Veneration worships God, yet the 
 7 
 
74 
 
 BALANCE OF FACULTIES 
 
 other organs color our views of his character and attributes. 
 Thus the ancient Greeks and Romans had large Veneration, 
 and were very religious, but their other moral organs were 
 small, and their animal propensities were powerful. Hence 
 they worshipped gods of various animal passions. Their 
 large Veneration, combining with their very large Amative- 
 ness, worshipped Venus, the goddess of love and beauty ; 
 combining with their very large Combativeness and Destruc- 
 tiveness, worshipped Mars, the god of war, carnage, and 
 blood ; with their powerful Alimentiveness, worshipped Bac- 
 chus, the god of feasting, revelry, and wine ; with their 
 large Acquisitiveness, worshipped the god Terminus, who 
 guarded their boundaries, and protected their goods from pil- 
 lage ; with large Secretiveness, worshipped Mercury, the god 
 of cunning, finesse, duplicity, and theft ; and thus of their 
 other divinities. But they had fair intellectual organs, as 
 well as unbridled passions. Hence they worshipped Jupiter, 
 the great director and manager of the universe, and the gov- 
 ernor of the gods, but a god full of most disgusting amours, 
 most vindictive and revengeful, without moral principle, and 
 swayed by a power of animal passions as much above that of 
 mortals as he himself was rated superior to them. 
 
 This fully established law of mind shows sectarians why 
 they differ and quarrel about religion. Their organs differ, 
 and this diversifies and distracts their religious views and 
 feelings. One sect has one set of organs, or looks through 
 glasses of one color, and another sect wears glasses of another 
 color, and both are looking at the same object and quarrelling 
 about its color. Accordingly each sect has its own peculiar 
 set of phrenological developments, which harmonizes per- 
 fectly with the peculiarities of its creed. To show minutely 
 what characterize each, and their departures from the only 
 true standard of religious faith and practice involved in this 
 principle, would be to thrust the face into a hornets nest 
 of the worst character, which is unnecessary ; yet we will 
 give a few illustrations. Universalists almost invariably have 
 large Veneration, combined with Benevolence and Adhesive- 
 ness in predominance over Conscientiousness, with moderate 
 
A C0NDI1.0N OF PERFECTION. 
 
 75 
 
 Destructiveness, and hence adore God for his goodness mainly, 
 and dwell in glowing colors upon his love ; but the old-fash- 
 ioned Calvinists usually have large Veneration, with full Self- 
 Esteem, predominant Firmness, large Conscientiousness, and 
 full or large Combativeness or Destructiveness, or both, and 
 accordingly adore the Sovereignty and unbending justice of 
 God. Has not the reader observed that the heads of stiff ortho- 
 dox deacons often rise rapidly from the intellectual organs to 
 Firmness and Self-Esteem, which indicates more Reverence 
 than Benevolence, and more Conscientiousness than either, 
 with a tolerably wide head ? But do Methodists, or Univer- 
 salists, or Unitarians, or Episcopalians, often have this form 
 of head ? These remarks do not apply to Congregationalists, 
 nor to believers in the “ New-SchooP doctrines, whose Con- 
 scientiousness is usually predominant, but Self-Esteem mod- 
 erate, and Destructiveness only full, and whose high-toned, 
 or rather ultra-Calvinistic notions are materially softened 
 down. In them, Amativeness is usually moderate, and ac- 
 cordingly they abhor no sin more than its perversion. Epis- 
 copalians usually have large Veneration, with predominant 
 Benevolence and large Ideality, Firmness, Self-Esteem, and 
 Social organs, with Conscientiousness not always large, though 
 often full ; and hence they place their religion in works of 
 charity, and in attending “the church,” rather than in pen- 
 itence. They are not as strict and rigid as the orthodox ; 
 yet they are always genteel, rather exclusive, and eminently 
 social. Nearly all their women have superior heads, are 
 remarkable for devotion, good sense, the domestic virtues, 
 and especially for Benevolence. The Quakers have no char- 
 acteristic moral developments, and accordingly allow their 
 members to hold any and every belief, provided they io thus 
 and so. Infidels, deists, etc., usually have moderate Hope, 
 small Veneration, scarcely the least Spirituality, large Benev- 
 olence, and Conscientiousness variable. I never saw one of 
 infidel sentiments who had not a poorly-balanced moral head. 
 
 Those who have Conscientiousness predominant, with small 
 Veneration and Spirituality, place their religion in doing 
 right, or m honesty and morality, but disregard the externals 
 
76 
 
 BALA.NCE OF FACULTIES 
 
 of religion ; while those in whom these organs are reversed 
 attend to its outward forms and ceremonies ; but though they 
 are devout, yet they are sometimes unjust and immoral. 
 Those in whom Benevolence predominates place their religion 
 in doing good, to the neglect of other Christian duties; those 
 in whom Spirituality is great, regard religion as consisting in 
 faith, and implicit reliance upon Divine providence ; hut 
 those in whom this organ is small, do not feel that awe of God, 
 that sense of the Divine presence which this faculty inspires, 
 but attribute all events to cause and effect. But those in whom 
 all these organs are fully and evenly developed “ put on the 
 whole armor of righteousness.” They do good, do eight, 
 worship their God, and trust in his goodness ; which, united, 
 constitute the very perfection of the Christian character. Such 
 live a blameless life, worthy of admiration and imitation ; 
 while imperfect religious faith and practice are the natural 
 fruits of unevenly developed moral organs. 
 
 In harmony with this principle, that each phrenological fac- 
 ulty stamps its impress upon the religious opinions of its pos- 
 sessor, it follows that those in whom all the moral organs are 
 proportionally developed will entertain consistent and cor- 
 rect religious opinions, and view the character and attributes 
 of the Deity as they are. Since, as already seen, Venera- 
 tion, with predominant Benevolence, worships a God of kind- 
 ness; with predominant Conscientiousness, a God of unbend- 
 ing justice ; with large Causality, as the great first Cause of 
 all things ; with large Self-Esteem and Firmness, as the great 
 Sovereign of the universe, immutable, omnipotent, unchanging, 
 and unchangeable, clothed with authority, and doing his own 
 will and pleasure in the armies of heaven above, and among 
 the inhabitants of the earth beneath, etc. ; those, of course, in 
 whom Benevolence is large will worship him for his great 
 goodness to the children of men ; in whom Benevolence and 
 Conscientiousness are both equally large, as kind, but just; 
 and with equal Firmness, Combativeness, Destructiveness, 
 and Self-Esteem added, as “ a God merciful and gracious, 
 long-suffering, and abundant in goodness and truth, yet who 
 will by no means clear the gudty ;” as perfectly holy him- 
 
A CONDITION OF PERFECTION. 
 
 77 
 
 self, and requir.ng holiness in all his creatures; as creating 
 and governing them with a wise reference to their greatest 
 ultimate good ; and in doing this, as rewarding those who 
 obey his laws, but as punishing those who disobey ; or rather, 
 as infinitely benevolent, yet as a God who will “ not let the 
 wicked go unpunished with large Cautiousness and Philo- 
 progenitiveness, as exercising a fatherly care over his chil- 
 dren, and providing a bountiful supply for all their wants, 
 etc. Hence, those who have all these organs fully developed 
 and evenly balanced will take all the characteristics of the 
 Deity into account, and give each their due proportion ; be- 
 cause the moral constitution of things must necessarily har- 
 monize with the moral character and attributes of God, and 
 man’s moral character, as far as it goes, must coincide with 
 the attributes of the Deity. Consequently, those who possess 
 well-balanced and perfectly developed phrenological organiza- 
 tions, or have all the faculties vigorous and unperverted 208 , 
 will take consistent and correct views of the character, attri- 
 butes, and government of God. And the nearer our heads 
 approach to this phrenological standard of perfection, the more 
 correct will be our moral feelings and conduct, as well as 
 religious opinions and worship. But the farther they depart 
 from this standard, that is, the more uneven they are, and the 
 more imperfectly balanced the organs, the more erroneous 
 will be our religious opinions, and proportionally imperfect 
 our moral conduct and worship. By the application of this 
 principle to our own heads, all of us can see at a glance the 
 departures of our own religious opinions and practices from 
 this the true standard of our nature, pointed out by Phrenol- 
 ogy. Those in whom Veneration is moderate or small, think 
 too little of divine things, and should cultivate the sentiment 
 of devotion ; in whom Firmness, Self-Esteem, Combativeness, 
 and Conscientiousness, predominate over Benevolence, that is, 
 whose heads rise higher on the back part of the top than on 
 the fore part of the top, and form a kind of apex near the 
 crown, entertain too austere notions of the character and gov- 
 ernment of God. But, on the other hand, those in whom Be- 
 nevolence rises high, while Conscientiousness, Cautiousness, 
 
78 
 
 BALANCE OF FACULTIES 
 
 and Destructiveness, are only moderately developed, take the 
 other extreme, and regard God as all kindness, but not retri- 
 butive. Those in whom Causality and Conscientiousness 
 predominate, and Veneration and Marvellousness are only 
 moderate or small, are too radical, ultra, irreverent, specula- 
 tive, and hypothetical, and more moral than pious. Let sur;h 
 pray more, and theorize less. Those whose Veneration is 
 larger than Reason should remember that they are too apt to 
 believe as they are told, and require to exercise more intellect 
 along with their religious feelings. But the principle is be- 
 fore the reader. Let each apply it accordingly as his develop- 
 ments may require, and let all profit by the great lesson here 
 taught. By this standard — this moral formula — any and 
 every one of us should test our religion, and then should both 
 cultivate the deficient moral organs, and also put intellect over 
 against our warped and contracted feelings. By analyzing 
 the phrenological faculties, intellect can and should inform us 
 what is the true or normal standard of religious belief and 
 practice, and to this standard let all conform. Then will sec- 
 tarianism hide its many heads, and “ all see eye to eye.” 
 Then will all embrace the same doctrines of truth, and “ do 
 works meet for repentance.” “ He that is wise is wise for 
 himself.” 
 
 This same principle of balance applies equally to the intel- 
 lectual faculties. When they are all large, the judgment is 
 good in regard to all subjects, but deficiency in any of them 
 impairs it in regard to the functions of those that are feeble. 
 Thus, let a picture be hung up for inspection, those who have 
 Size large, and all the other intellectuals small, though they 
 will judge accurately of its proportions, and derive pleasure 
 from admiring them, yet all its other qualities will be unseen, 
 unadmired, and their pleasure in beholding it proportionably 
 restricted. But those who have Form also large, will observe 
 and admire its likeness as well as its proportions, and thus 
 be doubly delighted ; and those who have large Color added, 
 will also be delighted with the beauty of its colors, and the 
 richness and delicacy of its tints and shades, which will triple 
 their pleasure. Add large IdealLy, and they will discover 
 
A CONDITION OF PERFECTION. 
 
 79 
 
 what without it they would not have seen, the beauty, rich- 
 ness, and those other qualities of the picture which appeal to 
 this faculty. 
 
 The proverb that we judge others by ourselves, is m har- 
 mony with this principle, and illustrates it. Thousands of 
 times in my professional practice, when I have ascribed to a 
 man some strong, ruling passion, say love of praise, and de- 
 scribed him as excessively sensitive to praise and reproach, 
 “ And so is every one,” is the usual reply. Perhaps the next 
 subject has small Approbativeness and large Self-Esteem, and 
 of course is described as not caring a straw for the opinions of 
 others ; “ Well, who does ? for I am sure I don’t,” or “ He’s 
 a fool who does,” is apt to be the response. What we love, 
 desire, hate, etc., we are almost sure to think others love, de- 
 sire, or hate. 
 
 Those who have large Eventuality only, will learn and re- 
 member events, including history, news, and the like, yet little 
 else ; those who have only Locality large, will learn geo- 
 graphy, and recollect places, but nothing else ; those who 
 have Form large, the shape of things ; Calculation alone large, 
 will excel in mental arithmetic, but be poor in everything 
 else ; those whose Causality predominates will think much, 
 and investigate first principles, yet be poor in other things. 
 
 Those whose perceptive powers, which give the various 
 kinds of memory and the ability to collect and retain knowl- 
 edge, greatly predominate over their reflectives, though they 
 may be very apt as scholars and talkers, yet they will be 
 superficial, lack thought, judgment, and contrivance, and be 
 incapable of ascending from facts up to the first principles 
 which govern them ; and, on the other hand, those whose per- 
 ceptives are small, but reflectives predominate, will have 
 wretched memories, be unable to command their knowledge, 
 or bring their talents to bear upon practical matters ; be given 
 merely to speculative, scholastic, abstract, therefore-and-where- 
 fore, metaphysical theorizing, which is valueless ; and though 
 they may know how to reason, yet their knowledge of facts 
 will be too limited to furnish data sufficient to form correct 
 inductions. But where both classes of faculties are powerful 
 
80 
 
 BALANCE i!F FACULTIES 
 
 and eqully balanced, the former will collect abundant ma- 
 terials, which the latter will work up intp correct arguments 
 and sound conclusions, possess versatility of talents, sound 
 common sense, great strength combined with great correctness 
 of intellect, and be endowed with well-balanced and truly philo- 
 sophical minds, and gifted with the true Baconian, inductive 
 method of studying nature, by ascending from facts up to first 
 principles— the most conclusive and correct means of arriving 
 at truth 430 . This cast of development is not only perfectly 
 adapted to the laws of nature, and harmonizes with the con- 
 stitution of the human mind, but it also imparts what is called 
 sound and correct judgment, and takes enlarged views of 
 subjects ; while its absence causes the intellectual lameness, 
 warped views, and fallacious and diversified opinions which 
 exist among mankind. 
 
 Those who have large Language, with weak reasoning facul- 
 ties, talk much but say little ; have words in great abundance 
 and variety, but few ideas ; and therefore experience and 
 communicate but little pleasure ; for who wishes to listen to 
 senseless prattle ? On the other hand, those who have Lan- 
 guage small, with strong reasoning powers, will have excel- 
 lent ideas and much valuable matter to communicate, yet be 
 barren in expression ; their rich mines of thought will remain 
 buried for want of Language in which to express them, and 
 the pleasure and profit of listening to them be proportionally 
 abridged. But those who have Language and the redectives 
 both large, will experience double pleasure, both in thinking 
 and in communicating their glowing thoughts in rich, expres- 
 sive language, and thereby administer much pleasure and 
 profit to their delighted listeners. 
 
 But the power and importance of this principle of balance 
 are greatly augmented when applied to the various combina- 
 tions of the faculties. Thus, to have predominant Cautious- 
 ness is bad, but to have it combined with small Hope, is much 
 worse ; because it causes the most gloomy apprehensions and 
 fearful forebodings, and shuts out every ray of expectation 
 which large Hope would throw in upon perpetual darkness. 
 Excessive Approbativeness added, creates the strongest desire 
 
A CONDITION OF PERFECTION. 
 
 81 
 
 for approval, mingled with a constant dread of incurring cen- 
 sure, and no hope of obtaining that commendation so much 
 desired — a most unhappy state of mind. Large Veneration, 
 and small Self-Esteem and Combativeness, added to this com- 
 bination, produce the most oppressive diffidence, accompanied 
 with that confusion and utter want of self-possession which 
 prevent any one, however talented or deserving, from accom- 
 plishing much, or even from enjoying intercourse with men, 
 and also cause pusillanimity, and even cowardice. Bu< 
 when these faculties are equally balanced, large Approba- 
 tiveness, will aspire to distinction ; strong Hope, expect that 
 praise which Approbativeness desires ; large Self-Esteem, 
 will impart enough, but not too much, of that “ modest assur- 
 ance 75 requisite to push its possessor forward ; and large Com- 
 bativeness nerve him for contest with every difficulty, and 
 give vigor and efficiency to all he says and does. And when 
 this balance is still farther perfected by large intellectual or- 
 gans, they give the requisite talents and high moral character 
 which impart moral worth, and sanctify ambition, elevate 
 motives, and ennoble the whole character ; so that such will 
 be every way calculated to enjoy life themselves, and to be- 
 come blessings to mankind. But let either of these faculties 
 be much stronger or weaker than the others, and their enjoy- 
 ment will be proportionally marred, and usefulness dimin- 
 ished. 
 
 Though predominant Acquisitiveness, which predisposes to 
 dishonesty, covetousness, and a miserly selfishness and mean- 
 ness, and also its deficiency, which allows extravagance and 
 diminishes industry, are each adverse to virtue and happiness, 
 yet the evil is greatly magnified by its combinations. Thus, 
 those who have small Acquisitiveness combined with large 
 Benevolence will give away so lavishly to every apparently 
 needy sufferer as to leave nothing for themselves, and no cap- 
 ital with which to make more to enable them to aid future 
 sufferers, or even to live. Large Adhesiveness increases the 
 evil, by causing them to ruin themselves by helping their 
 friends, and by exciting commiseration for those whom they 
 desire, but are unable, to relieve ; whereas, if Acquisitiveness 
 
82 
 
 BALANCE OF FACULTIES 
 
 had been as large as Benevolence and Adhesiveness, th^y 
 would have gratified the former by acquiring property, yet 
 have retained enough to live comfortably, and continue busi- 
 ness in order to make more ; and the latter, by giving the 
 balance to relieve friends and sufferers. This would have 
 more than doubled their pleasures, besides preventing that 
 distress occasioned by bestowing their all, and that per naps 
 upon unworthy objects. But those in whom Acquisitiveness 
 predominates over Benevolence may, indeed, experience a 
 sordid pleasure in making money, but are strangers to the 
 exquisite satisfaction which accompanies works of charity, 
 because predominant Acquisitiveness holds in its iron grasp 
 the means of gratifying Benevolence by giving, prevents Ad- 
 hesiveness from entertaining friends ; Ideality from having 
 nice things, and indulging refined taste; the Intellectual Fac- 
 ulties from purchasing books, and taking time to think and 
 study; Philoprogenitiveness from spending money in educa- 
 ting and improving children ; Locality and Sublimity from 
 travelling ; Conscientiousness from paying debts, and freely 
 discharging all pecuniary obligations ; Hope from investing 
 capital in what promises pleasure to the other faculties; 
 Adimentiveness from indulging in table luxuries ; and thus 
 abridges most of the enjoyments of life, besides preying ulti- 
 mately upon itself by grudging every farthing expended, and 
 giving its possessor a world of trouble for fear of losing his 
 possessions. A few facts as examples. 
 
 About twenty miles from Raleigh, North Carolina, there 
 lived an old miser, worth twenty thousand dollars, who al- 
 lowed his only daughter to live destitute of every comfort, 
 dressed only in clothes coarse and shabby, almost starved, 
 and, finally, even to go to the poor-house, because he was too 
 miserly too support her. The combination of very large 
 Acquisitiveness and Cautiousness with large Hope produces 
 a state of mind truly deplorable. We were brought up near 
 an old miser, named George Rogers, who had this combina- 
 tion, and who, besides burying his money in different places, 
 watched it the whole of dark and stormy nights, and suffered 
 everything from the fear of being robbed. Mr. Green, a car- 
 
A CONDITION OF PERFECTION. 
 
 83 
 
 penter, in Norfolk, Va., has Acquisitiveness so strong that he 
 lives upon spoiled meat, cold victuals, and such ends of the 
 table as he can get for nothing ; and is an old bachelor, be- 
 cause too stingy to marry, though worth some twenty thousand 
 dollars. 
 
 A miser in Philadelphia, worth almost half a million, h.'reu 
 his children, whenever he can, to go t? bed supperless for a 
 penny a-piece, which he steals from them when asleep. He 
 seldom provides decent edibles for the other meals, and used 
 to give his children the old watermelons left over of his sales 
 till they had become stale. 
 
 The combination of predominant Acquisitiveness with small 
 Cautiousness, by speculating too largely and grasping at enor- 
 mous profits, often loses all, as by speculating in village lots, 
 mulberry trees, e*tc. ; besides often contracting debts beyond 
 the means of payment, inducing a perpetual series of difficul- 
 ties, and, if Conscientiousness be also small, prompting to dis- 
 honest and unprincipled conduct. Moderate Causality added? 
 tries a variety of ill-advised ways and means to get rich, but 
 fails in all, and is tantalized with improper desires, which 
 cannot be gratified, and so grasps at one straw after another, 
 only to sink into deeper poverty and more hopeless disappoint- 
 ment. 
 
 But when these organs are equally developed, Acquisitive- 
 ness desires property, and prompts energetic efforts to acquire 
 it ; Hope creates due enterprise, and feasts, but not to excess, 
 upon unfolding prospects ; Conscientiousness is gratified by the 
 payment of all dues ; and Cautiousness and Causality combine 
 foresight and prudence with that judicious application of ap- 
 propriate means to the end desired, which crown effort with 
 success. This combination secures the harmonious exercise 
 and unalloyed gratification, not only of all these faculties, but 
 also of all the others if similarly balanced. 
 
 Those who have predominant Self-Esteem, combined with 
 large Firmness, Combativeness, and Destructiveness, and only 
 moderate Conscientiousness, Approbativeness, and intellectual 
 faculties, will be self-sufficient, proud, haughty, imperative, 
 overbearing, dictatorial, obstinate, insolent, supremely selfish 
 
84 
 
 BALANCE OF FACULTIES. 
 
 and revengeful toward all who do not obey their unreasonable 
 demands and submit to become their servants, and yet they will 
 have too feeble intellects to support these high-sounding preten- 
 sions ; but those who have all these organs equally developed 
 —large Self-Esteem, to impart dignity and nobleness of char- 
 acter, so that they cannot be trifled with, combined with large 
 intellectual organs, to impart the strength of mind requisite 
 fully to sustain their high claims, of which Dr. Caldwell fur- 
 nishes a good example ; large Conscientiousness, to add moral 
 worth to intellectual greatness ; and large Firmness and Com- 
 bativeness, to impart perseverance, moral courage, and energy 
 of character— will duly respect themselves for their moral and 
 intellectual qualities alone, and combine the man and the 
 gentleman with superior intellectual abilities and high-toned 
 moral principles, and thus enjoy life themselves, and promote 
 the happiness of all around. 
 
 Other still more striking illustrations of the importance of this 
 balance of the faculties might be drawn from the social fac- 
 ulties ; and others still from every phrenological and phys- 
 ical element of man. But why enlarge upon a principle, 
 the necessity and value of which are so self-evident — a prin- 
 ciple thus clearly shown to be so powerful and universal in 
 its application as to be inseparably interwoven with the nature 
 and happiness of every human being ? Have we not already 
 shown why and how well-balanced intellect is so superior to 
 the same amount of intellect unbalanced— how the moral fac- 
 ulties, when harmoniously developed and exercised, produce 
 that moral feeling, that true piety, which constitute the grace 
 of graces — the crowning excellence of man, and especially of 
 woman — as well as that this endless diversity in the religious 
 fai'.h and practice of mankind which disgraces modern Chris- 
 tianity, and makes so many infidels, is caused by a want of 
 this balance ? Indeed, words cannot express its value and im- 
 portance. Hence, should not parents and teachers, in edu- 
 cating the young and moulding their characters, physical, 
 intellectual, and moral, and, indeed, all who seek health, long 
 life, happiness, or self-improvement, be guided by it as their 
 polar-star, and make it the nucleus around which all their 
 
ENLARGEMENT AND DIMINUTION OF THE ORGANS. 
 
 85 
 
 efforts to remedy defects and cultivate virtues should clus- 
 ter? 
 
 213 . PROOF THAT THE ORGANS CAN BE ENLARGED OR DIMINISHED. 
 
 When Phrenology first came up before the author’s mind 
 for examination, he saw at a glance that in case its organs 
 were capable of being enlarged and diminished, it disclosed 
 the greatest discovery of this age or any other — the means of 
 improving the mind and perfecting the soul. Consequently, 
 this single point engrossed much of his early as well as recent 
 inquiries ; and all his subsequent observations have tended to 
 confirm the glorious truth, that small organs can be enlarged 
 and excessive ones diminished, even in adults. No : man 
 is not compelled to carry all his faults, excesses, and defects 
 to his grave. Though the tendency of the large organs is to 
 become larger, and of the small ones to become still more di- 
 minutive, on the principle that “to him that hath shall be 
 given, and he shall have more abundantly, but from him that 
 hath not shall be taken away even that he hath”— though the 
 larger an organ the greater the pleasure taken in its exercise, 
 and therefore the more spontaneous and continual that exer- 
 cise, which naturally re-increases its size and activity ; while 
 the smaller an organ the less pleasure is taken in its action, 
 and hence the less it is exercised, so that it becomes diminished 
 by inaction — yet this tendency can be counteracted, and the 
 power of any required faculty be increased or diminished at 
 pleasure. That great changes often take place in the charac- 
 ter is a matter of daily observation and experience. But can 
 the phrenological organs also be increased and diminished ? 
 Can so soft a substance as the brain enlarge and contract so 
 hard a substance as the skull ? “ Impossible,” says one. “ I 
 
 must see that point proved before I believe it, much as I am 
 inclined to such belief,” say others. To this important point, 
 then, we address our first inquiry — the possibility and evi- 
 dences of such enlargement. 
 
 To show that the enlargement of the skull is not impossible, 
 that it is even not so very difficult as its cursory observation 
 leads us to suppose is first in order. The skull is not that 
 
86 
 
 ENLARGEMENT AND DIMINUTION 
 
 hard, unimpressible substance in the living subject which it is 
 found to be in the dried skeleton. Nor is the matter of which 
 it is composed stationary, but, like that of all the other por- 
 tions of the system, it is undergoing constant change from the 
 cradle to the grave. Its old and useless matter is perpetually 
 taken up and carried off, while new deposits are continually 
 going on, so as to allow all the latitude and opportunity for a 
 change of skull required by any amount of cerebral diminu- 
 tion or increase. 
 
 Besides, is not its office to serve the brain ? Which is the 
 subject, which the lord ? To subserve the purposes of the 
 brain, and through it of the mind, was every organ of the en- 
 tire body created 19 ; and shall the skull form the only excep- 
 tion ? Is it not rather the highest confirmation of this law ? 
 We may rest fully assured that nature will never allow the 
 skull to interfere with any required development or function 
 of the brain or mind, but rather that it promotes both. Shall 
 the shells of the oyster, lobster, turtle, alligator, and all the 
 crustacse, allow the perfect development and easy growth of 
 the mass within, and shall not a similar provision be made for 
 the unimpeded growth of an organ as much more important as 
 the brain ? This enlargement is not effected by the mechani- 
 cal pressure of the brain upon the skull, any more than the 
 bark of trees, but by the natural process of growth and forma- 
 tion. As the skins of growing animals do not become larger 
 by being stretched by the mechanical pressure of the flesh 
 upon all parts — for this would require an immensely powerful 
 force — but grow and shrink with the growth and diminution 
 of the inclosed mass, so the skull yields and shrinks in ac- 
 cordance with the increase and diminution of the brain within. 
 
 Another means by which nature allows this cerebral en- 
 largement wherever it is required, is, by rendering the skull 
 thin above that portion or organ of the brain enlarged, while 
 the diminution of the latter thickens the former. Our phre- 
 nological collection contains twenty or more skulls which 
 establish this fact, and none known to militate against it. A 
 physician in Weschester co., Pa., kindly presented the skull 
 of a female, respectably connected, who, in spite of the en- 
 
OF THE ORGANS. 
 
 87 
 
 treaties of her friends, had voluntarily abandoned herself to 
 the unrestrained indulgence of Alimentiveness and Amative- 
 ness, and whose skull is so very thin as to be transparent 
 where those organs are located, but not elsewhere. That of 
 John Earl, who murdered his wife, and who was given to the 
 unrestrained and habitual indulgence of both these passions, is 
 also thin in the same places. So is that of Burley — presented 
 by Mr. Harris, treasurer of the London District, U. C- — a 
 volunteer in the burning of the Caroline. This Burley armed 
 himself for the purpose, and deliberately shot the sheriff who 
 arrested him for stealing a young bullock and killing it for 
 food. He was an habitual drunkard, and excessively licen- 
 tious, and yet by turns extremely given to prayer and religious 
 exercise ; an explanation of the seeming anomaly of which 
 Phrenology alone gives. One of his religious seasons imme- 
 diately preceded his execution. When swung off, the rope 
 broke. During the consequent delay he proposed to have a 
 season of prayer, and was himself earnestly engaged in sup. 
 plicating the Divine blessing when the sheriff interrupted him 
 to re-adjust the rope. 
 
 L. N. Fowler has the skull of a slave, so notorious for his 
 propensity to steal, that after he had been repeatedly whipped 
 almost to death for stealing, but to no purpose, on the perpe- 
 tration of a new theft, his master seized an axe and struck it 
 through his skull into the brain, exclaiming : “ I will break 
 you of stealing, if I have to kill you.” He lived, but still 
 continued to steal ; and his skull is remarkably thin and 
 transparent at Acquisitiveness and Secretiveness. The skull 
 of another slave, noted for kindness, is thin where Benevolence 
 is located. 
 
 He has also the skull of a woman, who, from being a moral 
 and virtuous member of society, and a consistent and exem- 
 plary professor of religion, became a self-abandoned outcast, 
 and grossly immoral, yet was passionately fond of music. It 
 is thin where Amativeness, Combativeness, and Tune are 
 located, but thickened upon the top in the region of the moral 
 organs. We will gladly show those of our readers who visit 
 us, these and many other similar proofs and illustrations of 
 
88 
 
 ENLARGEMENT AND DIMINUTION 
 
 the fact tha. <!he exercise of organs absorbs the portions of the 
 skull which covers them, so as to render them thin ; while 
 inaction, and also excessive action, reduce their size, and 
 allow the skull to become thick. Indeed, this point has be- 
 come fully established, and although it prevents our observing 
 the whole of this increase caused by the exercise of organs, 
 still it shows how such increase and decrease can take place. 
 
 Again, does not the whole head continue to enlarge till 
 after thirty ? Is not this an admitted fact? Then is not the 
 inference conclusive that, since the resistance of the skull 
 does not prevent the enlargement of the brain as a whole, it 
 will surely allow any part of it to become enlarged ? 
 
 Phrenology, moreover, demonstrates the fact that the brain 
 is composed of particular organs, each of which exercises a 
 special function. Hence, since the exercise of every organ 
 causes a flow of blood to that organ in proportion to the vigor 
 and continuance of. that exercise 82 , therefore, the vigorous 
 and continuous action of any faculty, as of Benevolence, 
 Causality, or Combativeness, causes a proportional flow of 
 blood to its particular organ, which blood is freighted with 
 matter which it deposits wherever it goes, and in proportion 
 to its abundance. This causes each organ to enlarge in pro- 
 portion to the exercise of its faculty. This law of increase, 
 by and in proportion to action, and of decrease by inaction, is 
 familiar in its application to the hands of sailors and laborers, 
 to the feet of dancers and pedestrians, to the chests of rowers, 
 the muscles of the laboring classes compared with those of the 
 puny c ‘ upper tens,” the right hand as compared with the 
 left, and, indeed, to every portion of the body. Does, then, 
 the brain form the only exception to this law ? Is it not a 
 part of the body, and therefore governed by all those physio- 
 logical laws which govern the physiology ? How unphilo- 
 sophical and absurd such supposed exception ! Besides, it is 
 an established fact that the heads of the literary classes are 
 larger than those of laborers, because exercised more. Then 
 since the exercise of the brain, as a whole, causes its gross 
 enlargement, why should not the exercise of any of its parts 
 cause the enlargement of itir particular organ in proportion 
 
OF THE ORGANS. 
 
 89 
 
 to that exercise ? Why should not that flow of blood to the 
 several organs exercised cause the deposit of those materials 
 with which it is freighted, and so occasion their enlargement 
 in proportion as they are exercised ? At least, it is for the 
 disputants of this doctrine to show that this law does not apply 
 to the brain, since we know it does to all the other portions of 
 the body. It is, therefore, possible to enlarge and to diminish 
 the size of the phrenological organs, both by the skull becom- 
 ing thin, and by the actual protrusion of the skull itself. 
 
 That the skull retires as the organs decrease may also be 
 doubted ; but let it be remembered that the pressure of ihe 
 external atmosphere is sufficiently great to depress anything 
 in the least flexible, and of course the skull whenever the in- 
 ternal pressure is removed by the decline of the organs within. 
 Such retiring is true of the other bones of which that of the 
 accompanying zigomatic arch is an example. That arch, 
 located just forward of the 
 ears, binds the masticatory 
 muscles. One of these arches 
 in the accompanying engra- 
 ving is shrunk in, while the 
 other is full, and the teeth 
 on the side of the mouth on 
 which the arch is depressed 
 were all gone in both jaws, 
 but good on the opposite side 
 in which the arch is full. 
 
 On dissection, the masticato- 
 ry muscle, on the side where 
 there were no teeth, was 
 small, on the other side larger, 
 evidently because the for- 
 mer had little action, and 
 the latter a double share of 
 it. And since the brain is 
 governed by t he same laws, why should not its bones advance 
 and retire in accordance with the demands of the organs 
 beneath ? 
 
 • No. 2. Zigomatic Arch. 
 
 8 ' 
 
90 
 
 ENLARGEMENT AND DIMINUTION 
 
 Having shown both the possibility of an enlargement of the 
 organs, and also how it can take place, we next proceed to 
 demonstrate this point by facts. In 1835, Mr. Bailey, of 
 Manchester, England, took from life a bust of the Rev. John 
 Pierpont, of Boston. In 1841, we took from life a bust of the 
 same head. The latter shows a decided increase of the whole 
 intellectual lobe over the former. This increase, an accurate 
 eye detects instantly, because the latter is deeper, broader, 
 higher, and every way more ample than the former. Benev 
 olence and Combativeness are larger, while Cautiousness is 
 smaller in the latter bust. The cause of this increase of some 
 organs, and decrease of others, is to be found in the vigorous 
 and almost continual exercise of his intellectual faculties in 
 the composition of poetry, for which he has become justly cel- 
 ebrated ; in lectures in the cause of temperance, truth, and 
 freedom ; as well as in his severe and protracted intellectual 
 and moral contest with the rum-sellers of his congregation. 
 When odes and poems are wanted on occasions like the death 
 of Spurzheim, or Harrison, or any national or local jubilee, 
 Rev. John Pierpont furnishes the best. His unremitted labors 
 in the temperance cause ; the number, power, and eloquence 
 of his lectures on various subjects ; the logical clearness and 
 cogency of his letters to his vestry, evince a powerful and con- 
 tinuous exercise of his intellectual faculties sufficient to cause 
 and account for the increase of his intellectual organs, as well 
 as of Benevolence and Combativeness, and the decrease of 
 Cautiousness. 
 
 This case establishes our position beyond a doubt. Both 
 busts were taken when he was upwards of forty-five, and so 
 taken that the manner of taking could cause none of this strik- 
 ing difference. This case is clear and unequivocal, and sub- 
 ject to the inspection of all who wish to examine copies. 
 
 J. G. Forman, a phrenologist, took a mask of a woman in 
 Sing Sing prison, who, from a^hild had seen with the right 
 eye only, and whose perceptive organs on the left side were 
 much larger than those on the Hght. My first glance at the 
 mask disappointed me, for Calculation and Order were equal 
 on both sides. But a second glance actually electrified me 
 
OF THE ORGANS. 
 
 91 
 
 with delight, because it revealed the fact that Individuality, 
 Form, Size, and Locality, the functions of which are exercised 
 mainly by means of the eye, were much larger on the side 
 opposite the seeing eye than the same organs over the seeing 
 eye ; while the organs of Order, Calculation, and Weight, 
 which can act as well without the aid of the eye as with it, or 
 at least, as well with one eye as both, were alike on both sides. 
 This difference is most striking. Locality rises nearly half 
 an inch on the left side, above the same organ on the right. 
 Size, on the left side, has both elevated and protruded the inner 
 portion of the left eyebrow about half an inch, while Language, 
 Comparison, and Causality are equal in both. This mask can 
 also be inspected. The principle of crossing involved in this 
 case is established, by a great amount and variety of evidence, 
 to be a physiological ordinance of nature, and might have been 
 easily foretold. 
 
 In our collection may be seen two masks of Oldham, ma- 
 chinist to the Bank of England, taken by Spurzheim twenty 
 years apart. The last, after he became celebrated through- 
 out Europe for his mechanical and inventive powers, shows a 
 breadth at Constructiveness greater than the first by nearly an 
 inch, while the other organs remained nearly stationary. 
 Spurzheim exhibited these masks in Boston to prove the possi- 
 bility of enlarging the organs — a favorite doctrine with him. 
 On this point this truly great man, in that most excellent 
 work on “ Education founded on the Nature of Man/ 5 * re- 
 marks as follows : — 
 
 “ It may be asked, whether exercising the affective and intellec- 
 tual powers makes the respective organs increase. Each part of 
 the body, being properly exercised, increases and acquires more 
 strength. The fact is known to be so with respect to the muscles 
 of woodcutters, smiths, runners, etc. Now the brain and its parts 
 are subject to all the laws of organization; they are nourished like 
 the arms and legs. Cerebral activity, therefore, determines the 
 blood toward the head, in the same way as the blood is carried to 
 any other part when irritated, and this law of the organization may 
 enable us to account for the development of certain parts of the 
 brain of whole nations, and to explain national characters, if indi- 
 
 * For sale by Fowlers & Wells, 131 Nassau-street, New York. Price 
 75 cents. Mailable. 
 
92 
 
 ENLARGEMENT AND DIMINUTION 
 
 vidual powers are cultivated during successive generations. 1 can 
 speak with certainty from repeated observations. The changes of 
 cerebral development, when the individual powers are exercised, 
 or kept quiet, are astonishing. In the former case individual organs 
 increase, and in the latter they not only stand still in growth, but 
 sometimes become absolutely smaller.” 
 
 The bearing of these facts is positive and direct. They 
 prove, beyond all dispute, the possibility of enlarging the size 
 of organs by exercising their faculties, as well as of the re- 
 quired protrusion of the skull, and hence prepare the way for 
 evidence less positive in its character, which, without this as 
 an entering wedge, would be comparatively valueless. They 
 demonstrate the point now under consideration, which, once 
 established, may now be illustrated and enforced by an order 
 of evidence too low in itself, satisfactorily to prove it. 
 
 Deville’s cabinet in London, contains about seventy busts 
 which establish and illustrate this point. Caldwell brought 
 over with him some fourteen of them, and says that this in- 
 crease of organs is placed beyond a doubt by these and othei 
 specimens. Dr. Carpenter, of Pottsville, Pa., and Prof. Bry- 
 ant, of Philadelphia, and many others who have seen these 
 casts, bring a similar report of them. One of these changes 
 occurred in the head of Herschel, the great astronomer. The 
 likeness of him copied into “ Memory / 5 from an English en- 
 graving, said to be the best ever taken, shows enormous per- 
 ceptive organs in the length and arching of his eyebrows 414 , 
 and bears evidence of its having been taken when he was 
 about seventy ; whereas, a mask of him now in our collection, 
 evidently taken when about forty, shows only a fair develop- 
 ment of these organs. 
 
 Some time ago we wrote to M. B. Sampson, our London 
 correspondent, to forward us copies of Deville’s specimens 
 illustrating this point, and hoped to have received them before 
 we republished this work. The following, while it explains 
 the cause of their delay, gives encouragement of their recep- 
 tion : — 
 
 “Bank of England, Feb. 3, 1842. 
 
 “ In the course of a week or two, I shall procure from Mr 
 Deville the casts which you require, and will send them to you 
 
OF THE ORGANS. 
 
 93 
 
 without delay. You would have received them ere this, but Mr. 
 Deville has been confined by indisposition.”* 
 
 Changes, similar to those already described, took place in 
 the head of Franklin, except that his reflectives increased, but 
 perceptives diminished. The accompanying engraving of 
 him, copied from a portrait taken when he wals a youngmian, 
 
 No. 3 . Young Franklin. 
 
 found in his life published by Hillard & Grey, Boston, rep- 
 resents the perceptives as very large, and Causality retir- 
 ing, so as to leave his forehead narrow and sloping at the 
 
 * These casts were received, but, not being aware of their reception, 
 they were sold at the custom-house to pay charges. If this should meet 
 the eye of their purchaser, we should be most happy to see him. 
 
94 
 
 ENLARGEMENT AND DIMINUTION 
 
 top, but evinces prodigious Individuality, Form, Size, Lo- 
 cality, and Eventuality, and large Comparison, with only fair 
 Causality. 
 
 The author has also a plaster bust of him, cast from a mar- 
 ble bust made in France by Houdon, whose accuracy in 
 sculpturing is too well known to require comment. In this 
 bust, chiselled after a mask taken from Franklin’s face, and 
 said to be a perfect likeness of him at that time,* his percep- 
 tives and reflectives are both large, the perceptives rather 
 predominating, but reflectives prominent. But in the statue 
 
 CAUSALITY VERY LARGE. 
 
 tafcen of him when old, and placed in a niche in the Franklin 
 Library in Fifth-street, near Chesnut, Philadelphia, Causality 
 and Comparison stand out in the boldest relief, while Individu- 
 ality and Eventuality are small. Most of the busts and en- 
 gravings of this great philosopher found in shops, books, etc., 
 
 * This original marble bust was recently purchased by some scientific 
 body in Philadelphia, and the original mask taken from his face was 
 recently sold in France, among other effects of Houdon, for about two 
 dollars, and taken to Italy. Will not some American artist or traveller in 
 Ttaly procure this original, or a copy? 
 
OF THE ORGANS. 
 
 95 
 
 represent him as old, &.'d evince predominant reflective organs, 
 Dut deficient perceptives, as seen in the accompanying en- 
 graving. See also the portrait of him in Peale’s museum. 
 
 Our next inquiry relates to the existence or absence of a 
 corresponding change in his intellectual character. Of this, 
 all are allowed to judge for themselves; but was not young 
 Franklin remarkable for observation, memory in general, 
 desire to acquire knowledge, especially of an experimental 
 character, and facility of communication ; while old Frank- 
 lin was all reason and philosophy, rich in ideas, full of pithy, 
 sententious proverbs, which are only the condensation of 
 Causality, and always tracing everything up to its causes and 
 laws, but less inclined to observe and remember facts as such ? 
 
 This conclusion is endorsed by the natural language of 
 his organs — an unfailing index of the true character. Young 
 Franklin is represented as throwing the lower or perceptive 
 portion of his forehead forward, which evinces their predomi- 
 nance ; while old Franklin, as seen in cut No. 4, throws 
 the reflective organs forward, as if in the attitude of deep 
 thought. This shows young Franklin to have been what 
 his portrait, taken when he was young, evinces, namely, a 
 great observer; but old Franklin to have been a profound 
 reasoner, a characteristic just shown to appertain to his later 
 busts and portraits. 
 
 The likenesses of Bonaparte, as stamped upon coins of dif- 
 ferent dates, show a decided enlargement of his forehead, 
 especially of his reflective organs, as he advanced in years. 
 This difference is very great ; and, if exercise enlarges the 
 organs, surely those of no other man could be enlarged faster. 
 
 Let us now enter another field of inquiry, to see if we ob- 
 tain similar results from another class of observations still 
 more general. Stone-cutting, and especially lettering, requires 
 a vigorous and intense exercise of Form, Srze, and Locality ; 
 and, accordingly, stone-cutters all have these organs large. 
 For the correctness of these remarks, appeal is made to 
 observation. 
 
 Net one farmer, mere .ant, or business-man in fifty, is fo und 
 to possess Weight abore moderate, while nearly all the sea- 
 
96 
 
 ENLARGEMENT AND DIMINUTION 
 
 faring men I have ever examined, have had this organ fully 
 developed, along with large Form and Locality, and usually 
 large Order and Calculation. The reason is obvious. This 
 organ keeps the balance 445 ; and, since the perpetual motion 
 of a ship is continually destroying this balance, Weight is kept 
 unceasingly active to regain and preserve it, especially when 
 in the rigging. Their Form is brought into frequent and 
 vigorous action by looking for, and watching, ships, land, etc., 
 in the distance ; and Locality, by remembering the beds of 
 rivers, the navigable parts of harbors, the localities of rocks, 
 shoals, and the position of things, and by remembering the 
 looks of various parts, as well as by practical geography in 
 general. In machinists, engineers, and those who work about 
 machinery, this organ is usually large, and also in billiard 
 players, expert marksmen, good riders, and the like, while or- 
 dinary mechanics, not connected with machinery, usually have 
 it small, except those whose occupation requires climbing. In 
 females, Weight is seldom developed ; yet, in factory girls it 
 is unusually large. Constructiveness is found to be large in 
 nearly all weavers. 
 
 At Adams, Mass., in 1834, I was struck with the fact that 
 ail the weavers examined had large Continuity 233 , an organ 
 below par in ninety American females in every hundred. The 
 same results have been observed in every factory I have since 
 visited. At Young’s factory, in Delaware, in 1839, I selected 
 some fifty weavers from those employed in other occupations, 
 with but a single failure, and that on a subject of thirty 
 five, who had been weaving only fifteen months — too short a 
 period, at this age, fully to develop this organ. The reason 
 is obvious; namely, that weaving keeps the whole mind ex- 
 clusively occupied upon one and the same thing, day after 
 day, and year after year. This will serve as a valuable hint 
 to those who wish to improve this organ 234 . Englishmen and 
 Germans generally have this organ large, while it is small 
 in most Americans, which corresponds with their national 
 habits. The former usually devote themselves exclusively to 
 one study or occupation, and can make a living at no other, 
 while the versatile talents of the latter enable them to turn 
 
OF THE ORGANS. 
 
 97 
 
 their hands to almost any and every thing with success. So 
 strongly marked is this national characteristic that it is a great 
 national fault, and renders us as a class next to superficial ; 
 nor have I ever seen it as small in the heads of any other 
 nation as in our own. 
 
 Inhabitiveness is almost universally large in those who have 
 lived in one house till fifteen years old, but small in those who 
 moved during childhood. In thousands of instances, when ex- 
 amining the heads of children, I have said to their parents, “ I 
 perceive you have moved since the birth of this child, or else 
 it has lived from home and do not remember ever to have 
 failed more than a few times, in which cases hereditary in- 
 fluences prevailed over the exercise of the organ. The rea- 
 son is this : Inhabitiveness becomes attached to the homestead 
 where one has lived — to the domicil in which we are reared, 
 and the surrounding trees, stones, etc. ; but removing disturbs 
 this attachment, and weakens the organ 232 . 
 
 I have examined many blind persons without finding one 
 in whom Color is even fairly developed. As this faculty is 
 exercised by means of the eye, it is not surprising that its not 
 being exercised keeps its organ small. 
 
 The deaf and dumb converse mainly by signs, or by act- 
 ing out what they want, that is, by imitating. They are the 
 best actors of pantomime, and the best mimics, to be found. 
 This continual exercise of Imitation doubtless causes this 
 universal predominance of this organ in them. 
 
 In nearly every Scotchman, Causality and Conscientious- 
 ness will be found to be large, which is in keeping with their 
 reasoning so much upon moral and doctrinal subjects. For 
 additional facts of this class, see the chapter on this subject in 
 “ Fowler’s Phrenology,” p. 365. 
 
 Probably not one New York city lady in twenty has Ac- 
 quisitiveness above moderate ; while a large proportion of Yan- 
 kee women have this organ full or large. The latter are taught 
 industry from the cradle; but whether this is true of the for= 
 mer, we leave others to judge. In southern ladies, also, this 
 organ is usually small. Constructiveness is much larger at 
 the north than at the south, and in manufacturing towns than 
 9 
 
98 
 
 ENLARGEMENT AND DIMINUTION 
 
 in those classes that are too good to work 141 . After examin- 
 ing ten heads in any place, I can usually tell the general 
 character of its inhabitants ; whether they are proud, secre- 
 tive, acquisitive, moral, ingenious, or whatever other dominant 
 characteristic they may possess. Every community has a 
 distinctive character as much as every person. This is easily 
 solved by supposing that their original founders had certain 
 faculties predominant, which, by being continually exercised, 
 excited the same in all new comers, and thus developed the 
 corresponding organs, and thereby stamped the impress of 
 their own minds upon all around them. Other causes, how- 
 ever, doubtless aid in bringing about this result. 
 
 This principle explains in part, and corresponds with, the 
 fact that lawyers and politicians have large Language, Com- 
 bativeness, and Comparison, namely, because their vocation 
 brings these faculties into constant action ; and also shows 
 why the religious denominations have each a characteristic 
 set of developments 212 , etc., though this is doubtless caused in 
 part by hereditary descent. 
 
 Granted that these and similar facts, if weighed by them- 
 selves in the scales of inductive reason, would be light, and 
 might not >even cause it to preponderate in their favor, yet, 
 thrown into the same balance with those drawn from the busts, 
 they add much weight to a scale already weighed down with 
 more conclusive proof. 
 
 But another class of facts, more unequivocal, is found in 
 examinations of the same head, made at different periods. As 
 the public have given the author some credit for correct 
 examinations, they will doubtless place some reliance upon 
 the summary result of his observation, which is that every 
 year’s practice increases his astonishment at the number and 
 extent of these changes — a few of which he will narrate. 
 
 In 1836 I examined a subject whose Veneration was only 
 three, at the same time putting his finger into the marked depres- 
 sion between Firmness and Benevolence, and exhorting him to 
 be more religious. He was examined again, unknown to me, 
 in 1842, and his Veneration marked large, the depression to 
 which his attention was called in 1836 being entirely filled 
 
OF THE ORGANS. 
 
 99 
 
 up. He then stated that he became a praying man soon after 
 the first examination, and had continued so ever since. He 
 called mainly to inquire if becoming religious could have 
 caused the change in his developments, which he had ob- 
 served for the last two years. 
 
 The head of Mr. S., of R., was examined in 1835, and 
 he described as so eminently religious that the whole ex- 
 amination turned upon this point. In 1841, I re-examined 
 him without knowing him, and the moment I touched his head, 
 exclaimed : “ Infidel, irreligious, utterly destitute of belief,” 
 etc. At the first examination he was a very consistent pro- 
 fessor of religion, and zealously engaged in promoting revi- 
 vals ; but, soon after, he became a disbeliever, and at length 
 a confirmed infidel, so that he was expelled from the church, 
 not for immoral conduct, but solely on the ground of his 
 infidelity. 
 
 In 1836, a young man of considerable intelligence stated 
 that, when a boy, he had a schoolmate, exactly his age, size, 
 and height, so that their clothes and hats perfectly fitted each 
 other ; that his young friend went to West Point, and he to a 
 mechanical trade ; that when his friend had graduated, they 
 met, and again changed hats ; that his friend’s hat, instead 
 of fitting his head as before, was too large in the forehead and 
 too small over the temples, while his hat pinched the forehead 
 of the cadet, but was loose over Constructiveness, which 
 showed an increase of the intellectual organs, particularly of 
 the reflective, in the cadet, whose studies called these facul- 
 ties into powerful action, and an increase of Constructiveness 
 in the head of the mechanic. 
 
 Eventuality is always very large in Jews, doubtless because 
 they were required to tell the Lord’s doings to their children 
 and grandchildren ; in doing which they powerfully exercis-e 
 their Eventuality 483 . The same is true of the North Ameri- 
 can Indians, who perpetuate their history in the memories of 
 the rising race. 
 
 In the children of the rich, Acquisitiveness is almost inva- 
 riably small. Having every want supplied, and therefore no 
 occasion for the exercise of this faculty, its organ becomes 
 
100 
 
 ENLARGEMENT AND DIMINUTION 
 
 small from mere disuse — a beautiful proviso, truly, against 
 accumulating immense wealth in the hands of the few. 
 
 In nearly every soldier and inferior officer among hundreds 
 examined in Canada, I found predominant Firmness, Self-Es- 
 teem, Amativeness, and Alimentiveness, and large to very 
 large Combativeness, Destructiveness, Hope, and perceptive 
 faculties, with smaller Causuality, and deficient Conscientious- 
 ness and Acquisitiveness — the very organization which their 
 occupation would produce if this law of increase by exercise, 
 and decrease by inaction, be true. They cultivate a bold, dar- 
 ing, reckless spirit ; drink and carouse daily ; and have no 
 occasion to exercise Acquisitiveness, because their food, rai- 
 ment, etc., are furnished, while their pay is regular, with 
 scarcely a possibility of being increased. All their associa- 
 tions blunt Conscientiousness, and excite their passions. Pos- 
 sibly men with this organization seek the army, yet more 
 probably military associations enlarge and diminish the devel- 
 opments. 
 
 This argument for the increase of organs by exercise, de- 
 rives additional force from its beautiful harmony with many 
 analogous facts. In one of the examinations, reported in the 
 Journal, a fact was related to show that the intense and con- 
 tinuous action of organs, turned the hair above them gray. In 
 confirmation of which scores of similar ones could be adduced, 
 accompanied with names and dates. Another article, written 
 by a Canadian correspondent, showed that the excitement of 
 any given faculty causes an itching or tickling sensation of 
 its organ. In another, it was shown, that the recent activity 
 of faculties could always be detected by the sharpness of their 
 organs, etc. 
 
 Every reader, who will take the trouble to observe, will 
 find, that when any of his faculties have been called into un- 
 usual activity, their organs feel as if crawling, or disturbed, oi 
 feverish, or heated, according to the kind and exten of the 
 excitement. Observe your own mental exercises, in connec- 
 tion with your cerebral sensations, and you will daily be 
 more and more surprised at the numerous and striking coinci- 
 dences of this character. Those who think, write, study, lec- 
 
OF THE ORGANS. 
 
 101 
 
 ture, etc., much, will frequently put their hands to their fore- 
 heads; while those who are fond of family, and much at 
 home, when they sleep away from their families, will involun- 
 tarily put their hands upon the back of their heads where the 
 social group is located. 
 
 President Mahan, of Oberlin, to whom all must concede a 
 highly excited state of the moral faculties, when he was 
 preaching in New York, often put his hands on the top of his 
 head. In short, this principle of the increase of organs by 
 exercise, will be found to harmonize most strikingly with all 
 the facts, and classes of facts, which bear upon it. 
 
 Again, we know that marked changes of character often 
 take place. If, therefore, this principle of a corresponding 
 change of organs did not obtain, Phrenology could not be 
 true, because it would be at war with the known operations of 
 nature ; yet since character is known to change, this concur- 
 ring capability of changing the developments furnishes a 
 powerful argument in favor of its truth. 
 
 That the power of all the faculties can be astonishingly en- 
 hanced — that every species of memory, judgment, and all the 
 moral virtues are capable of being improved illimitably — the 
 main thing desired after all — is a matter of universal observa- 
 tion and experience ; and that Phrenology proves the possi- 
 bility of enlarging their organs, shows that it corresponds with 
 nature, and is therefore true. 
 
 Let it not, however, be supposed that this increase in size 
 is proportionate to the increased power of function. The in- 
 ci eased facility of action, as remarked by Spurzheim, is far 
 greater than that of bulk. The organs become more and still 
 more supple, sprightly, vigorous, and flexible, as well as en- 
 during and easily excited ; and this is the great source of the 
 increased power of function. The blood-vessels also become 
 enlarged so that the blood flows through the organs, and there- 
 by augments their power, action, and endurance 407 . 
 
 And now, inquiring reader, after summing up the evidences 
 in support of tl is capability of improving the organs and facul- 
 ties, say, is it not only probable, but absolutely certain ? Is 
 ii not of a character so conclusive that you may safely rest 
 
102 
 
 INCENTIVES TO SELF-IMPROVEMENT. 
 
 on this result 1 And since you can, how glorious the prospect 
 it thus opens before you ! Into how delightful a field of labor 
 does it usher you ! Man naturally loves to effect improve- 
 ments. How great the pleasure of clearing land of forests 
 and stones, of securing crops, and having fruit-trees grow and 
 bear abundant yields ; of progressing in buildings, business, 
 machinery, and whatever we undertake ! But how utterly in- 
 significant all this compared with the improvement of intel- 
 lect, and building up a magnificent spiritual temple out of 
 those god-like materials of which humanity is composed ! I 
 rejoice in all terrestrial and material improvement : it fulfils 
 an ordinance of nature 201 203 203 204 ; but O with what inexpres- 
 sible delight does progression — my own and that of others — in 
 talents and goodness, fill my soul ! To see man rise from 
 the ashes of sloth and degradation, and soar on the wings of 
 improvement toward heaven, and become more and more like 
 angels and like God ! O this is the most delightful sight 
 mortals are permitted to behold — the most glorious work in 
 which they can engage on earth or in heaven ! To such a 
 result, thank God, I am allowed to contribute. And what in- 
 tense delight it affords me. To engage in obviating human 
 weaknesses, maladies, and sufferings, and in exterminating 
 those evils and vices which afflict my brother man, to admin- 
 ister a sovereign panacea for all the ills flesh is heir to, and 
 help build that magnificent human temple now in slow but 
 sure process of erection, and carry my race onward and 
 upward toward that angelic destiny in store for it 205 — this, 
 O this is the great desire of my soul, the great labor of my 
 life. To subserve an end thus glorious — to tell those who 
 would know, how to curb wayward passions and quench sin- 
 ful desires, how to cultivate weak faculties, and live in accord- 
 ance with, and up to the exalted endowments and capabilities 
 of their nature — were these pages written. Yes, my fellow- 
 men, we can carry our improvement to a far greater pitch of 
 perfection and power than any of us suppose. Shall we not 
 bow that we may reap such a harvest ? Or will we fold our 
 arms, and allow ourselves, sluggard-like, to wither and die of 
 pure inanition ? Shall not a prospect of self-improvement thus 
 
APPEAL TO PARENTS. 
 
 303 
 
 certain, thus glorious, inspire our hopes, and create the firm 
 resolve to put forth every effort within our power to progress as 
 high in the scale of improvement as our natural capabilities 
 will allow ? — and this will be high indeed. Then let us be up 
 and doing. Why bury our talents in the earth ? Why not 
 improve till called hence, so that the due occupancy of our re- 
 spective talents here, shall fit us to receive a far more exalted 
 trust hereafter ? 
 
 But it is to parents that this increase of organs holds out 
 by far the brighest star of promise. To enlarge the defi- ^ 
 cient organs of children is comparatively easy, and the ear- 
 lier culture is applied the greater the harvest of improvement 
 it yields. O how should we literally exult in being allowed 
 to accelerate the progress of our own dearly beloved offspring? 
 And shall we sleep over such a work— a labor of love in 
 which angels should be delighted to engage ? O parents, we 
 do not duly love our children. We scarcely begin to do our 
 duty to them. We strive and toil to leave them “ well off in 
 the world,” yet do we not most shamefully and wickedly neg- < 
 lect their highest good— the cultivation of their moral nature ? 
 
 We are ever ready to lavish time and money upon their per- 
 sons, and spend, though scantily, upon their intellectual edu- 
 cation, yet strangely and blindly neglect the proper regulation 
 of their feelings. 
 
 The plain fact is. parents do not know where to begin, or 
 now to proceed. They stand ready to do if they knew what 
 and how. They grope their way in dim twilight, yet the day- 
 star has risen. Phrenology shines with noon-day lustre on u 
 the philosophy and laws of mind, and shows how to improve 
 it. We proceed to investigate its directions to parents, and to 
 all. Do you eagerly ask how can this enlargement be ef- 
 fected ? How can so glorious a boon be secured ? By 
 
 214 . THE PERSONAL EXERCISE OF THE FACULTIES. 
 
 The attainment of so great a good might be expected to be 
 proportionally intricate and difficult. Not so. Like every 
 other operation of nature, it is simple and easy. Like eat- 
 ing and breathing, and looking, to acquire this greatest of 
 
104 
 
 EXERCISE OF FACULTIES 
 
 treasures is itself a pleasure. We are required neither to 
 wash in Abana, Pharpar, or Jordan, nor to go on a pilgrim- 
 age to Mecca, nor perform a crusade to Jerusalem, nor waste 
 our substance in sacrifices, or on teachers. We are not 
 obliged even to abridge a single pleasure, not even of a 
 worldly nature, but, in and by affecting this very progression, 
 are allowed the largest normal gratification of all our various 
 powers. The greater the right exercise of all our faculties, 
 the better. Indeed, such exercise is the great instrumentality 
 of such improvement. Action is the great means of strength- 
 ening every power of our nature. True, a right system of 
 diet will aid much, and a wrong system effectually retard. 
 That certain kinds of food are constitutionally adapted to de- 
 velop certain powers both of body and mind, was shown in 
 “ Physiology ’ 5 32 161 . We should, therefore, take the right kinds 
 and quantities of food, and keep our bodies in the best possible 
 condition for mental action. This done, it only remains for 
 us to exercise the faculties we would strengthen. All other 
 means without this will be futile. The sluggard can never 
 improve. He must necessarily deteriorate. Inaction always 
 weakens. Swing up your arm or foot for months, and they 
 become feeble in consequence. The less we do, the less we 
 are inclined to attempt ; whereas the more we do, the more 
 we can accomplish. True, we may overdo. The brain, like 
 every other portion of the body, can be overtaxed, and thereby 
 exhausted 165 . Fitful action is liable to produce this effect. 
 So is powerful cerebral action, when other portions of the sys- 
 tem, especially the stomach, are overloaded, and the brain 
 robbed of energy to help discharge the load 78 . Powerful men- 
 tal action along with over-eating or working, or with deficient 
 sleep, or disease, is most injurious 162 . Yet in all such cases 
 the evil is caused, not by extra mental application, but by the 
 other excess, but for which even far greater cerebral action 
 would not only not injure, but would actually benefit. 
 
 So also fitful cerebral action, like exercise after long-con 
 tinued confinement, is very injurious; yet that the evil is not 
 caused by over-action is evident from the fact that a far 
 greater amount of moderate, diffused action could have been 
 
ENLARGES THEIR ORGANS. 
 
 105 
 
 endured with profit and pleasure. Nor does fitful action ever 
 effect much. Success in all pursuits requires long-continued, 
 stable, persevering action. All nature’s operations are grad- 
 ual. The sun does not burst suddenly upon our earth, nor 
 go down instantaneously, but rises and sets gradually, be- 
 sides being preceded and succeeded by slowly-increasing and 
 diminishing twilight. Vegetation does not spring up and 
 mature in a day, but requires time. As the physical and 
 mental powers are developed by slow gradations from infancy 
 to maturity 206 , so progression in knowledge and goodness must 
 be effected by patient and continuous application. Unlike 
 Jonah’s gourd, all our virtues, all our powers, are brought to 
 complete maturity only by effort, begun with the beginning 
 of life, and continued unintermittingly through adolescence, 
 maturity, and old age, up to its final termination in a natural 
 death 206 236 . Not, however, that we must sow a lifetime in 
 order to reap, but we reap as we sow. Unlike spending the 
 prime of life in amassing wealth, in order to retire in the after- 
 noon of our days to enjoy it, we here enjoy as we go along. 
 The very effort to improve ourselves is the most delightful — 
 not labor, but — pleasure in which we can engage, besides all 
 the happiness consequent on the improvement effected. Nor 
 can self-improvement possibly be effected without bringing 
 along with it this double reward ; for it consists in obeying 
 the laws of our being, and this always causes happiness 6 . 
 The normal action of every function of our nature is pleas- 
 urable 108 . This is nature’s universal economy 1 . Hence that 
 very action which secures improvement, also causes enjoy- 
 ment. In and by the very act, therefore, of rendering our- 
 selves better, we promote, in the most effectual manner pos- 
 sible, that happiness for which alone we were created, and 
 alone should live. Nor need we fear of doing too much, so 
 that we do right, any more than of being too happy. On the 
 other hand, as normal action gives pleasure, and as all enjoy- 
 ment consists in such action, therefore the more we exercise 
 our faculties the better, because the greater our progress and 
 happiness. We often overdo, relatively, yet rarely absolutely. 
 We ofter overwork one particular part of the system because 
 
106 
 
 EXERCISE OF FACULTIES 
 
 we fail to exercise the others proportionally. W e often bring 
 on disease and premature death, by exercising one organ or 
 class of organs so much more than the others. Thus, seden- 
 taries may induce nervousness by over mental application in 
 conjunction with muscular inaction, and perhaps over-eating 
 added ; whereas, if they ate and exercised right, they could 
 have put forth ten times as much mental action, not only with 
 impunity, but with benefit ; so that the evil was caused, not 
 by overdoing, but by disproportionate action 212 . Yet inac- 
 tion 162 , not over-action, produced the evil. 
 
 Not, however, to dwell longer on these and kindred qualifi- 
 cations, the great instrumentality of all improvement is assid- 
 uous, powerful, and well-directed action. Fear not about 
 overdoing. Thrust iron after iron into the fire — the more 
 the better — and then hammer away so resolutely and faith- 
 fully as to let none burn. Exercise this faculty, and that, 
 and the other, as powerfully and as continuously as possible. 
 Idleness clothes mind in rags as well as body, whereas vigor- 
 ous effort alone can array it in the robes of happiness and 
 heaven ; and he who does most and best, enjoys most. 
 
 The reason why the exercise of the faculties enlarges 
 their organs and strengthens their powers, is, that it causes an 
 increased flow of blood to them, just as that of the arm or foot 
 does. That same law by which the exercise of the lungs, 
 muscles, and physical organs augments their volume and en- 
 ergy, as shown in “ Physiology” 166 , applies equally to the 
 brain as a -whole, and to each of its organs, and is, in fact, a 
 
 LAW OF THINGS. 
 
 The inference, then, is obvious, that self-improvement can 
 be effected only by personal exertion. A pearl of so great 
 price cannot be bought. Nor can it be obtained by proxy, 
 nor yet inherited, except in its rudiments ; but it must be cul- 
 tivated, and by every one for himself. As no one can eat, 
 breathe, live, or die for another, but as all must move, see, 
 exist, etc., in their own appropriate persons, so all must ex- 
 ercise their faculties, and effect this improvement for their own 
 selves, and not for another. Teachers cannot learn for their 
 scholars, but can only show them how to learn. Parents can 
 
ENLARGES THEIR ORGANS. 
 
 107 
 
 not become good or great for their children any more than die 
 in their stead. All they can do is to provide these children 
 with the requisite facilities and incentives — to place stimulants 
 before their minds just as they place food before them. It 
 remains for the latter to partake of the mental as of the phys- 
 ical banquet thus spread before them. 
 
 And how many, mistaking the provision for the partaking, 
 relying on the possession of books and advantages, instead of 
 the study of the one and the improvement of the other, neg- 
 lect both and starve, mentally, surrounded by a perfect glut of 
 the means of improvement. In fact, parents often commit a 
 great error in doing too much for their children. How many 
 slavish mothers have spoiled their children by extra tender- 
 ness and doing everything for them, when they should be 
 compelled to do for themselves, or else to go without. But we 
 shall expatiate upon kindred points under Combativeness and 
 Self-Esteem. 
 
 215 . MEANS OF EXCITING THE FACULTIES. 
 
 The personal exercise of the various faculties being thu3 
 indispensable to their improvement, by what means can both 
 be effected and promoted ? As follows. 
 
 Every faculty has its own proper aliment or stimulant, the 
 presentation of which naturally induces spontaneous action. 
 Thus, Alimentiveness is stimulated, not by gold or goods, but 
 by food, its natural stimulant. Hence, the sight of food, or 
 seeing others eat, or even the taste or smell of food, excites 
 hunger ; whereas, without these natural stimulants, Alimen- 
 tiveness would have remained quiescent. ‘ Acquisitiveness is 
 provoked to action by property and the possession of things, 
 but not by laws, distress, or danger. Causality is excited to 
 action by bringing causes to its cognizance. To excite, and 
 thereby strengthen, this faculty, think, reason, inquire into the 
 principles of things, and trace out the relations between 
 causes and effects — that is, bring this faculty to bear upon the 
 causes and laws of things. Combativeness is excited by oppo- 
 sition, not by beef-steak, or money, or a fact in philosophy. 
 Approbativeness is excited by praise or reproach ; Benevo- 
 
108 
 
 MEANS OF EXCITING 
 
 lence, by suffering; Reverence, by thoughts of God; Con. 
 scientiousness, by right and wrong ; Ideality, by the beautiful, 
 exquisite, and perfect ; Mirthfulness, by the laughable or ri- 
 diculous ; Locality, by travelling ; Combativeness, by opposi- 
 tion ; and thus of all the other faculties. 
 
 But mark : no one faculty can either perform the function 
 of any other, or supply its place. Though they who have 
 Acquisitiveness small, may desire money to leave their chil- 
 dren rich, or to show off, or to aid the poor, or to furnish the 
 means of acquiring knowledge ; yet these motives neither 
 excite this faculty nor enlarge its organ ; because the first is 
 an exercise of Philoprogenitiveness ; the second, of Approba- 
 tiveness ; the third, of Benevolence ; and the fourth, of Intel- 
 lect. To exercise Acquisitiveness, therefore, they must make 
 and love money to possess and hoard — must love property to 
 lay up, and for its own sake. To eat, not because you relish 
 it, but because a certain hour has come, is an exercise of Time, 
 not Alimentiveness. Fighting desperately from motives of 
 honor, and not for the love of fighting, is no more an exercise 
 of Combativeness or Destructiveness, than the apparent fond- 
 ness, in company, of husbands and wives who cordially hate 
 each other is an exercise of pure connubial love. 
 
 Those, therefore, who would improve or exercise their re- 
 spective faculties must do two things — must first learn the 
 precise function, and thereby the constitutional stimulant 
 of every faculty, and then bring and keep this stimulant 
 before the faculty to be improved. Force of will may ren- 
 der some aid ; yet the required action, to effect the desired 
 enlargement, must be spontaneous — must “ whissle itself” 26 . 
 Forced action is no action. To goad a faculty by strenuous 
 effort is of little account. This action must be normal, which 
 is always pleasurable. That pleasure, already shown to ap- 
 pertain to the action and improvement of the faculties, is no 
 chance concomitant, but a constitutional attendant — a pro- 
 vision as beautiful in itself as promotive of such improve 
 ment. 
 
 Thus much of the means of stimulating and developing oui 
 own faculties. Next, the means of stimulating those of chib 
 
THE FACULTIES. 
 
 109 
 
 dren, and others around us. Their various faculties can also 
 be stimulated, and thus developed, by setting the appropriate 
 food of each faculty before them, and thus causing sponta- 
 neous action. Another powerful instrumentality of securing 
 the required action can also be brought into effectual requisi- 
 tion. It is this. All the faculties are catching. Or thus. 
 The action of any faculty in one naturally awakens that same 
 faculty in those around ; and excites them pleasurably or 
 painfully, normally or viciously in the latter, according as they 
 are exercised in the former. Thus, Combativeness in one 
 kindles Combativeness in others, while Benevolence excites 
 Benevolence ; Causality, Causality, etc. When kindness does 
 you a favor, you are' anxious to return it, and are rendered 
 more obliging to all, because Benevolence in one excites kindly 
 feelings in all around ; whereas, being addressed in an angry, 
 imperative tone, kindles anger in return, and excites a spirit 
 of resistance and resentment. 
 
 Mr. Sharp said, angrily, to a lad, “ Go along, and bring me 
 that basket yonder. Be quick, or I’ll flog you !” The boy 
 went tardily and poutingly, muttering as he went. “ Why 
 don’t you hurry there, you idle vagabond, you ? Come, be 
 quick, or I’ll whip your lazy hide of your oack, you saucy 
 impudent rascal, you,” re-echoed Mr, Sharp, still more impera 
 tively. The boy went still more slowly, and made up a face 
 still more scornful, for which Mr. Sharp flogged him ; and 
 in return the boy conceived and cherished eternal hatred to 
 Mr. Sharp, and eventually sought and obtained the long-de- 
 sired revenge. But Mr. Benign said kindly, to the same boy, 
 “ John, will you please run and bring me that basket ?” 
 “ Yes, Sir,” said John, and off* he started on the run, glad to 
 do the good man a favor. 
 
 All the neighbors of Mr. Contentious cordially hate him, 
 because he is continually contending with, and blaming, and 
 sueing them. His Combativeness manifested toward them, 
 has excited their enmity toward him, so as to cause a per- 
 petual warfare. Hence, they all cherish ill-will against him, 
 and most of them watch every opportunity to injure him, and 
 he seeks to be revenged on them. 
 
 10 
 
no 
 
 EXCITING THE FACULTIES. 
 
 But every neighbor of Mr. Obliging gladly improves every 
 opportunity to serve him. His neighborly feelings toward 
 them have excited their better feelings, not only toward him, 
 but even toward each other. 
 
 Mr. Justice deals fairly with all — asking and offering but 
 once price ; so that Mr. Banter never tries to beat him down, 
 nor thinks of making or receiving a second offer, but deals 
 fairly with him. But when Mr. Banter deals with Mr. Close, 
 he stands more upon a sixpence than it is worth, or than he 
 does for a dollar when dealing with Mr. Justice, and will 
 neither sell as cheap nor give as much for the same article to 
 Mr. Close as to Mr. Justice, because the Acquisitiveness of 
 Mr. Close and Mr. Banter each excites that of the other, while 
 the higher faculties of Mr. Justice restrain the action of this 
 Jewing spirit in all who deal with him. 
 
 As Parson Reverence enters the sanctuary, clothed with the 
 spirit of devotion, and in the air and attitude of sanctity, in- 
 stantly a solemn feeling pervades the whole assembly, so that 
 even the playing boys in the gallery catch the pervading 
 spirit of solemnity, and drop their sports. But when Parson 
 Gayety enters the church, a gay, volatile feeling spreads 
 throughout the congregation, and the boys laugh aloud. The 
 former is a successful preacher of righteousness, and has been 
 instrumental in promoting true religion, while Parson Gayety 
 has a worldly, fashionable congregation. Revivals of religion 
 beautifully and forcibly illustrate this principle of Sympathy. 
 
 Mr. Elegant enters into the company of Messrs. Useful and 
 Misses Plain, and at once a feeling of refinement and elegance 
 infuses every breast, chastens every remark, and polishes 
 every action and feeling ; but when Mr. Homespun enters the 
 company of Messrs. Wellbred and Misses Genteel, the elevated 
 tone of feeling which before pervaded the company, is lowered 
 as effectually and perceptibly as when a mass of ice is introduced 
 into a heated atmosphere ; and he is not well received, simply 
 because he interrupts the exercise of refinement and good taste. 
 
 Mr. Self Esteem swells and struts past you in the natural 
 expression of pride and scorn, and instantly your own self- 
 sufficiency is excited, you straighten up, and feel that you are 
 
BY SYMPATHY. 
 
 Ill 
 
 as good as he is ; whereas, but for this manifestation of pride 
 on his part, you would not once have thought of yourself — 
 pride and scorn in others exciting the same feelings in you. 
 
 Two Messrs. Mum were sitting silently in a room, neither 
 having a word to say, when Mrs. Talkative entered, and oegan 
 to rattle away. This so excited the Language of Messrs. 
 Mum, that they talked incessantly, so that there was not room 
 to put in words edgewise ; whereas, neither would have said a 
 word had not the Language of Mrs. Talkative excited Lan- 
 guage in Messrs. Mum. 
 
 Mr. Reason began to discuss and expound certain important 
 philosophical principles to Mr. Business, who, though he had 
 been too busy before to take time to think or investigate, saw 
 their force, and immediately exclaimed, u How true that is, 
 though I never thought of it before V ’ and then proceeded to 
 show how perfectly the principle brought to view explained what 
 he had often seen, but never before understood. It also set him 
 to thinking upon other subjects, and investigating other causes. 
 
 Miss Display came out in splendid, new-fashioned attire, 
 and almost all the ladies in town were set on fire by a spirit of 
 emulation, and would not let their husbands and fathers rest 
 till they too could dress like her; although, unless Miss Dis- 
 play had indulged her own Approbativeness, that of the other 
 milliner-made ladies would not have been excited. 
 
 Mr. Witty threw off a joke, and this excited the risibles of 
 Mr. Serious, who, in return, manufactured another ; whereas : , 
 but for Mr. Witty’s influence, the face of Mr. S. would still 
 have remained as long as ever. 
 
 Mrs. Timid, while in meeting, screamed out with fright, 
 and nearly all in the house were instantly electrified with 
 fear, but for what they did not know. 
 
 In 1836, Mr. Hope embarked in speculations in stock, real 
 estate, mulberry trees, etc., and counted his thousands in pros- 
 pect, which inspired confidence in the breasts of thousands of 
 the Messrs. Doubtful, who were excited by his spirit, and fol- 
 lowed his example. 
 
 Mr. Appetite commenced eating his breakfast greedily, 
 whe* in came his boy, who soon bawled for a piece, which he 
 
112 
 
 VALUE OF SELF-KNOWLEDGE, 
 
 probably would not have thought of for hours if he had not 
 seen his father eating so greedily. 
 
 Is not this principle of sympathy — this feeling as others 
 feel~this spreading of the emotions from soul to soul — a law 
 of human nature, as well as a doctrine of Phrenology ? Is it 
 not as universal and as unifbrm as the nature of man, and as 
 powerful as it is universal ? What mind so adamantine as 
 not to experience its power, and be swayed by its influence ? 
 
 The great practical inference is, that we should habitually 
 exercise toward our children those feelings we would have 
 them exercise toward others — a principle which we shall have 
 frequent occasion to apply as we proceed. 
 
 One other thing we require to do in order successfully both 
 to prosecute self-improvement, and to render our children what 
 we would have them. We must 
 
 216 . “ KNOW OUR OWN SELVES.” 
 
 “ Know thyself,” was written in golden capitals upon the 
 splendid temple of Delphos, as the most important maxim which 
 the wise men of Greece could hand down to unborn genera- 
 tions. The Scriptures require us to “ search our own hearts, 
 and try ourselves;” and the entire experience of mankind 
 bears testimony, that SELF-knowledge is the most important of 
 all knowledge. A thorough knowledge of our own selves — of 
 our good properties, and how to make the most of them ; of 
 our defects, and how to guard against the evils growing out of 
 them ; of our predispositions to, and source of, temptations to 
 excess and error, and the means of keeping these desires qui- 
 escent ; of what we are capable of doing and of becoming, and 
 what not ; and wherein we are liable to err in judgment and 
 conduct — is more intimately associated with our virtue, happi- 
 ness, and success through life, than all other knowledge united. 
 
 Wise, then, indeed is he, however little else he may know, 
 who understands himself, but ignorant and foolish they, how- 
 ever much they may know besides, who do not understand 
 their own character — their capabilities and deficiencies, their 
 excesses and weaknesses, their faults and virtues. 
 
 Self-knowledge will show us just what we are ; and the 
 
AND MEANS OF : BTAINING IT. 
 
 113 
 
 principle of balance already explained 212 , what we should be- 
 come ; and that of the increase of organs 213 , how to become 
 what we should be. As, before we can repair a watch, we 
 must ascertain what portion of it is out of order ; so, before 
 we can do the first correct thing toward self-improvement, ex- 
 cept by accident, we must know exactly wherein we depart 
 from the true standard of mental and moral perfection. Be- 
 fore we can correct any defect, we must know exactly in what 
 that defect consists — must know the precise faculty which is 
 too strong, or too weak, or wrongly exercised. 
 
 Now, this very knowledge, Phrenology furnishes, with all 
 all the certainty attendant on physical demonstration. It 
 enables every individual to place his own fingers upon every 
 element of his character ; and in case his predominant Self- 
 Esteem renders him proud and self-conceited, or its deficiency 
 leads him to underrate his capabilities or moral worth, and 
 produces diffidence, it will tell him how to correct these false 
 estimates, and teach all men precisely what they really are. 
 It telle those whose Self-Esteem predominates over their other 
 faculties, as by a voice from heaven, that their high notions 
 of themselves are not caused by the fact of any actual supe- 
 riority in them more than in others, but by their overweening 
 self-conceit — that this organ would make them think thus of 
 themselves even if they were fools, and even because of their 
 folly, and the more the larger this organ ; and if this knowl- 
 edge, uttered with all the unction of scientific certainty, will 
 not humble them, they must be soft indeed. 
 
 On the other hand, it will tell those whose intellectual and 
 moral organization is good but Self-Esteem moderate, that their 
 low estimation of themselves is caused, not by their actual 
 inferiority, but by their want of this faculty — that if it were 
 stronger, they would think much of themselves, even though 
 their real merits should remain the same ; and if this will not 
 enable a man to hold up his head, nothing will. It will tell us 
 all when Hope is too active, and when too weak — when Cau- 
 tiousness is too large, and when deficient, whether we are too 
 pragmatical or pusillanimous, too talkative or silent, too benev- 
 olent or selfish ; and thus of all the other faculties. 
 
 10 * 
 
114 
 
 VALUE OF SELF-KNOWLEDGE. 
 
 Phrenology will also tell us when any of the faculties are 
 wrongly exercised. By giving us clearly the normal func- 
 tion of all the faculties, it of course points out all departures 
 therefrom, and shows us just how to exercise every faculty in 
 harmony with its primitive constitution — already shown to 
 be virtuous and happy 208 . 
 
 But some will here object that they cannot afford the time 
 to prosecute this study sufficiently to be able thus to apply it. 
 Not to dwell here upon the importance of making its study a 
 paramount business of life because we can engage in nothing 
 equally profitable — not to enlarge upon the utter insignificance 
 of business, money, and those numerous things which now 
 engross our time in comparison with the far greater happiness 
 conferred by a knowledge of this science, and shall we not do 
 that first which will render us the most happy ? l 495 — if you do 
 not understand this science sufficiently to obtain from it the 
 required knowledge of your own characters, apply to a skilful 
 and experienced practical phrenologist, who will be able to 
 furnish the requisite information already at your hands. Do 
 not go from motives of curiosity, nor to test the truth of the 
 science, as much as to know your own selves, and especially 
 your failings. Tell him frankly your object, and inform 
 him on all those points calculated to aid him in forming a cor- 
 rect judgment ; such as your education, habits, parentage, 
 occupations, the state of your health, and the like — the latter 
 more especially, if you wish physiological as well as phreno- 
 logical advice. Place yourselves under his hands as you 
 would under those of a physician or teacher, and if additional 
 compensation be required for this extra labor, money can 
 never be spent to better advantage, or where so little will 
 yield so much good. By combining your own practical expe- 
 rience with his scientific examinations, you will be able to 
 learn with absolute certainty not only all your leading ex- 
 cesses and deficiencies, but also even most of your minor 
 flaws and weaknesses : their remedy will be pointed out in 
 these pages. 
 
 These examinations as applied to children are especially 
 serviceable and important, because they show just what organs 
 
VALUE OF PHRENOLOGY. 
 
 115 
 
 are too large* and what are too small, what are most liable to 
 be perverted, and wherever their characters can be improved — 
 or in other words, just where to commence the great labor of 
 their education and improvement, and this work will then 
 show how to prosecute it. 
 
 A correct phrenological examination of a child’s head will 
 also disclose his natural capabilities and talents, and 
 thereby show what occupations or spheres in life he is best 
 calculated to fill with honor, profit, and personal enjoyment, 
 and in what kinds of business he must either fail or else drag 
 along behind his competitors — a species of knowledge almost 
 infinitely valuable. How many readers have been hampered 
 and maimed for life by having been thrust into a business for 
 which they are not naturally qualified, and which they cor- 
 dially detest ? Change is difficult, and this living along be- 
 tween “ hawk and buzzard” is worse, so that their whole lives, 
 which in the right business would have been one grand gala- 
 day, are now those of barrenness and darkness. Who can 
 duly estimate the advantages of Phrenology in these and kin- 
 dred applications ? 
 
 Such examination will also teach those who have occasion 
 to employ domestics, apprentices, and the like, who will best 
 suit their respective purposes. Take the following advertise- 
 ment, copied from the New York Sun, as an example : — 
 
 44 An Apprentice Wanted. — A stout boy, not over 15 years 
 of age, of German or Scotch parents, to learn a good but difficult 
 trade. N. B. — It will be necessary to bring a recommendation as 
 to his abilities from Messrs. Fowler & Wells, Phrenologists, 131 
 Nassau-st., New York. Apply corner West and Franklin streets.” 
 
 * Strictly speaking, however, no organ can be too large if duly bal- 
 anced and rightly exercised. The great danger is, not too much power 
 or action, but perversion. The faculties need right direction 208 rather 
 than restraint. The larger an organ the better, provided it is rightly 
 exercised; yet, since it is easier sometimes to restore balance by bring- 
 ing down large organs than by bringing small ones all the way up to 
 them, and since the extra large organs are proportionally more liable 
 to such perversion 208 than small ones, we use the phrase “ too large” to 
 cover the whole ground of perversion and wrong direction, so that we 
 use “ diminution of the organs” to signify their proper guarding, direc 
 tion, and subjugation, rather than any actual reduction of their power. 
 
116 
 
 APPLICATION OF PHRENOLOGY 
 
 This same firm had already chosen several apprentices in 
 the same way, and found them such excellent workmen, and 
 withal so trusty, that they will not now make choice of any 
 appentices unless they possess the right developments — ■ 
 \arge intellectual, constructive, and moral organs. 
 
 Another firm in New York, which pays out half a million 
 dollars in France yearly, would not make choice of a purchas- 
 ing agent till his head had been submitted to the test of phreno- 
 logical science. Similar instances are common ; and the ad- 
 vantages of ascertaining the true character, beyond the possi- 
 bility of mistake, in these and kindred cases, is incalculable 
 
 Above all, these examinations furnish the very best oppor- 
 tunity in the world for telling children, adults, friends — every- 
 body — their faults. To have their errors reiterated a hun- 
 dred times, and often in a blowing, fault-finding manner, is 
 apt to vex and anger them, and thus render them worse. Not 
 so when pointed out by a phrenologist. They feel that he 
 has no prepossessions or prejudices either way, but follows the 
 developments — that their heads show that they have this de- 
 ficiency, that excess, and the other fault, and therefore that it 
 must indeed be so. Take those whom you would convince 
 of their faults to a thorough phrenologist. He will be sure to 
 detect and disclose the error, and thus drive and clench the 
 nail of conviction — the first great step toward reform. 
 
 Formerly, professional applicants sought to test the truth 
 of the science, or were actuated by novelty or curiosity. But 
 a most gratifying change is now transpiring in the public 
 mind. Most of those who now apply, already convinced of 
 its truth, wish to derive benefit therefrom. I therefore make 
 it a professional duty to specify especially their fauits — to 
 tell them what organs are too small, and what are most liable 
 to become perverted, and especially to administer physiologi- 
 cal advice, and give health prescriptions ; and thousands are 
 testifying their gratitude for the good they have derived there- 
 from. Indeed, I propagate and practice this science mainly 
 in order to do good through it — to turn that tremendous power 
 it gives to improving mankind, and especially the young. 
 Hence, in making out charts of character, I always strike a 
 
TO HUMAN IMPROVEMENT. 
 
 117 
 
 semicircular stroke over those organs which are too small and 
 require to be more especially developed by culture, and under 
 those which require to be watched, guarded, or restrained. 
 These directions, especially in connection with these volumes, 
 will be of incalculable service, especially to the young, be- 
 cause these signs show what physical functions and phreno- 
 logical faculties require to be cultivated or guarded, and these 
 volumes show how to effect the required self-improvement. 
 To present this whole matter at one glance, a table has been 
 prepared and placed at the beginning of each volume, the 
 proper marking of which will show what is required to be 
 done by those examined, and refer them to those passages of 
 each volume which instruct them how to do it. A general 
 table has also been prepared, which refers to all the volumes 
 collectively, in a similar manner, as seen in their explanations. 
 
 One word, in this connection, touching the practical utility 
 of this science of sciences. Since its practical application can 
 effect ail this good — and this is but one among many other 
 advantages — this “ examining heads ’ 5 is not so inferior a call- 
 ing, after all. Indeed, what other is equally important or 
 exalted ? What can be turned to as momentous and practical 
 advantage ? If to tell men their physical disorders, and pre- 
 scribe medicines, be honorable because useful, how much 
 more to point out their mental maladies, and prescribe moral 
 remedies ? Quite long enough has this professional applica- 
 tion been frowned upon, even by phrenologists. The author — 
 the first to reduce this matter to a distinct profession — has 
 been obliged to fight a desperate battle, not merely against 
 anti-phrenologists, but a worse one against its philosophizing 
 advocates. But the day is now ours. The application of 
 this science to the discernment of character, preparatory to its 
 improvement, is beginning to be duly appreciated and respect, 
 ed, and will soon become the most honorable professional 
 practice, because the most useful. Phrenologists by scores — 
 good men and true — are fitting themselves for this arduous 
 work. Nor of such can there well be too many. They 
 should be stationed in every town, should be more numerous 
 than physicans, and be universally consulted. Especially 
 
118 
 
 PROPOSED PLAN. 
 
 are female phrenologists required, to prescribe for children. 
 Whether it is or is not proper for them to deliver public lec- 
 tures, is not now up for discussion ; but the propriety of their 
 examining and prescribing at least for children is undoubted. 
 For this their greater development of Philoprogenitiveness than 
 males possess, fits them 222 . Hence, I cast my influence une- 
 quivocally in its favor. 
 
 But, after all, as every one should be his own doctor, so 
 every one should be his own phrenologist. Parents should 
 understand and apply it in educating and choosing occupations 
 for their own children, and also teach it to them. Indeed, it 
 should be made a paramount study in all our schools. Our 
 whole population should grow up phrenologists and physiolo- 
 gists ; to facilitate which, the author hopes soon to prepare, 
 what he has long contemplated, a work on these subjects suit- 
 able for a school and academic manual. 
 
 Having learned our characters, and of course wherein they 
 require to be improved, and what faculties require special cul- 
 tivation, as just seen, we next require to know how to excite 
 them to that spontaneous action already shown to constitute 
 the principal means of improving them 214215 . That is, we 
 must ascertain how to feed these faculties with their ap- 
 propriate stimulus, and thus develop them. This, the analysis 
 of the faculties alone can teach. To that analysis we there- 
 fore now proceed. And in prosecuting it, we shall define 
 instead of describe, and point out the adaptation of the facul- 
 ties to their respective counterparts in nature. Thus, Paren- 
 tiveness is adapted to the infantile condition of man ; Alimen- 
 tiveness to our demand for nutrition ; Constructiveness to the 
 existence of mechanical laws and man’s requisition for things 
 made ; Ideality to the beautiful and perfect in nature ; Lan- 
 guage to our requisition for the communication of ideas ; 
 Causality to the existence of causes and laws, and thus of all 
 the other faculties. Nor does any other short-hand method 
 equal this for impressing indelibly the specific functions of 
 the respective faculties upon the mind ; because to remembei 
 this adaptation of a faculty is comparatively easy, and this 
 rivets its true function concisely yet completely. 
 
CHAPTER II. 
 
 ANALYSTS AND MEANS OF STRENGTHEN HVG THE FACULTIES. 
 
 1. AMATIVENESS. 
 
 217 . DEFINITION, LOCATION, AND ADAPTATION. 
 
 Connubial love and attachment of the sexes for each other. 
 Adapted to parentage, or the means ordained by nature for 
 continuing the race, and all that propagates. Located in the 
 cerebellum, or back and lower portion of the head. Its primi- 
 tive office is that tender connubial affection and reciprocal 
 blending of soul which unite loving husbands and wives in- 
 dissolubly together, induce marriage, and result in offspring. 
 The larger it is, provided it is rightly exercised 208 , the more 
 cordial this union, and the greater the estimation in which each 
 sex holds the other. For a full exposition of this faculty and 
 its right direction, see the author’s work, entitled “ Love and 
 Parentage.” 
 
 218 . PERVERSION AND RESTRAINT. 
 
 Its abuses are licentiousness and sodomy in all their forms and 
 degrees. On this subject, and also for directions concerning 
 its restraint, see “ Amativeness.” Suffice it here to say that 
 rigid chastity alone can secure connubial, or even general 
 happiness. Nor chastity in act merely, but also in feeling. 
 The soul must be undefiled by carnal thoughts and desires, 
 else corruption will enter and diffuse itself throughout the feel- 
 ings, if not conduct. Nor can youth be charged with a more 
 important counsel than to keep both body and soul perfectly 
 pure and holy from all the contaminations of this corrupting 
 vice. Indulge this faeling only in pure love and virtuous 
 wedlock. 
 
120 
 
 PHILOPROGENITIVENESS. 
 
 2. PHILOPROGENITIVENESS. 
 
 219 DEFINITION, LOCATION L4.RGE AND SMALL. 
 
 Parental love ; attachment to our own children ; interest 
 in young children generally. 
 
 To find this organ, draw a line from the eye to tne top of the 
 ear, ana continue it on to the middle of the back of the Head, 
 under which point it is located. It is large in the accompany- 
 ing female head, but small in that of Mr. J. Johnson. 
 
 PHILOPROGENITIVENESS LARGE. 
 
 No. 5. Mrs. Smith. 
 
 Large Philoprogenitiveness loves darling infancy and bud- 
 ding childhood with an intensity and fervor proportionate to its 
 size and activity, and the more so if they are our own, and 
 forbears with their faults. It loves the young and helpless as 
 such, and delights to administer to their wants; loves to play 
 with them, and see them play ; and takes an interest in the 
 young generally. It also loves to feed and tend stock, the 
 young of animals, and succor the helpless. 
 
ITS FUNCTIONS. 
 
 121 
 
 PHILO PROGENITIVE NESS SMALL. 
 
 No. 6. Mr. J. Johnson. 
 
 Small Philoprogenitiveness does not love or take an interest 
 hr children, does not make due allowances for their errors, and 
 as too austere, distant, and perhaps severe toward them. 
 
 220 . ADAPTATION AND CULTIVATION. 
 
 In case al mankind had been brought forth in the full pos- 
 session of all their physical and mental powers, capable, from 
 the first, of taking abundant care of themselves, without re 
 quiring parents to supply a single want, this faculty would 
 have been out of place ; for then it would have had nothing 
 to do. But the fact is far otherwise. Man enters the world 
 in a condition utterly helpless. Infants require a great amount 
 of care and nursing. Without its stimulus to provide for and 
 11 
 
122 
 
 PHILOPROGENITIVENESS. 
 
 watch over infancy, every cnild must inevitably perish, and 
 our race become extinct. To this infantile condition of man- 
 kind, and consequent requisition for care and provision, this 
 faculty is adapted. x\nd who as well qualified to bestow these 
 attentions as parents upon their own children ? That provi- 
 sion by which all parents love their own children better than 
 those of others, is most beautiful in itself, and perfectly calcu- 
 lated to nurse and educate the race. Parental love — attach- 
 ment to our own children as ours — is then the distinctive office 
 of this faculty. None but parents can ever experience the 
 thrilling delights of parental love, or grieve like them over 
 their loss. The thought that they are “ bone of our bone and 
 fiesh of our flesh , 55 endears them to us by ties the most tender 
 and powerful, which are still farther enhanced if begotten or 
 born by a dearly beloved husband or wife. 
 
 This faculty is more especially adapted to the infantile state, 
 and its helplessness and need of care ; and the younger and 
 more needy the child, the stronger this faculty. Hence mothers 
 always love their weakest and most sickly children most. 
 
 Nature therefore requires, in and by the very creation of this 
 faculty, that we love and provide for our children. The 
 existence of this faculty imposes an obligation upon all who 
 become parents, to make all due exertion both for their physi- 
 cal wants and moral training. To usher immortals into exist- 
 ence, and then leave them to suffer for the necessaries of life, 
 and above all, to let them grow up ignorant and depraved, is 
 most wicked. And the higher we can carry those in the scale 
 of improvement who owe their existence to us, the more per- 
 fectly we fulfil our duties to them, and obey the commands of 
 God, uttered through the institutes of nature. But wo to those 
 who disobey these injunctions. 
 
 221 DUTY AND MODS UF ITS CULTIVATION. 
 
 It should therefore be cultivated. Parents are in duty bound 
 to love their children, as much as to eat, or worship ; because, 
 being a primitive faculty of the mind, its vigorous exercise 
 becomes an imperious natural duty. But are not most of us 
 deficient in this respect ? Would not our own happiness, both 
 
ITS CULTIVi. TION. 
 
 123 
 
 absolutely and in our children, be promoted by its cultivation ? 
 Should not the most tender regard be manifested for them in 
 all our conversation and intercourse with them ? Should 
 anything be allowed to interrupt or mar the most perfect inti- 
 macy and union of feeling between us and them ? Are scold- 
 ing and beating them in perfect accordance with the nature 
 and powerful exercise of this faculty ? Is even a distant, aus- 
 tere, harsh, or petulant manner of speaking and acting, com- 
 patible with that perfect love which this faculty was created 
 to secure ? Should not parents even play with them, and be 
 on terms of the most perfect familiarity ? Should it not be 
 our constant study to promote their happiness and advance- 
 ment in all those little affairs of life which being so much with 
 them facilitates ? Should they not be indulged in whatever is 
 for their good, and denied only what is injurious, or beyond 
 our means ? This crabbed, fault-finding, authoritative man- 
 ner of treating them, is in open violation of that law of love 
 which this faculty was ordained to secure. “ He that loveth 
 not his own household, is worse than an infidel .’ 5 
 
 Forbearance toward them is another natural product of 
 this faculty. Most of those thousand things on account of 
 which we scold them are childish sports, and perfectly inno- 
 cent on their part. Perhaps it is for their incessant activity. 
 This they can no more help than breathe, and without it they 
 would die. But we shall touch a kindred point hereafter. 
 What we wish now to impress is, the duty and importance of 
 
 LOVING THEM DEVOTEDLY. 
 
 To promote this love, parents and children should be sepa- ^ 
 rated as little as possible. None but parents can possibly sup- 
 ply the place of parents. Their guardianship and healthful 
 influences should be perpetual. Hence, sending them from 
 home to be educated violates this faculty, and is therefore 
 wrong. It also measurably cuts off that controlling power of 
 parents over their children which uninterrupted intercourse 
 would strengthen. In short, nothing can be more clear than 
 that, from the analysis of this faculty, parents should be the 
 main educators of the intellects and formers of the morals 
 of their children, as, by common consent, they now are the 
 
124 
 
 PHILOPROGENITIVENESS. 
 
 providers for their physical wants — a principle often implied 
 in these volumes, and now demonstrated. 
 
 One other motive, if possible still more potent, exists for 
 cultivating this mutual good understanding and cordial love 
 between parents and their children ; namely, the influence it 
 gives parents over children. Love forms the most powerful 
 incentive to obedience and servitude known to the human 
 mind. As the organs of the social affections are located in 
 the base of the brain, so these faculties exert an all-moving, 
 all-controlling influence over character and conduct — an in- 
 fluence the power of which is perfectly surprising to those who 
 have not closely observed its practical workings. Hence, 
 men, women, children, all mankind, will do for love what 
 neither money, nor force, nor any other motive whatever, 
 could possibly induce them to do. A few illustrations. Let 
 a minister get the love of his people, and he can lead them 
 whithersoever he will. They will swallow all he says, how- 
 ever absurd or ridiculous, and, spaniel-like, think the more 
 of him the more he chastises them. This love is the great 
 secret of clerical power and influence. But when a people 
 hate their minister, he may preach with the eloquence an M 
 power almost of angels, but all in vain. They dislike what 
 he says, however true and good, because they hate its source, 
 and therefore turn a deaf ear on him. Attachment inspires 
 confidence, and all know how much influence this gives those 
 confided in over those who confide. 
 
 Politicans furnish another example equally in point. See 
 how they go about insinuatingly and coaxingly from voter to 
 voter, to gain their friendship, because they well know that 
 personal attachment secures votes more effectually than any 
 other means whatever. And to rivet this influence on father 
 and son, so as to provide for another prospective vote, they pat 
 the little son kindly on the shoulder and say many a coaxing 
 word to him. Nor can they adopt a course as politic as this 
 of securing the personal friendship of father, son, and all 
 concerned. What put Andrew Jackson into the presidential 
 chair? Not his talents, not his fitness for that exalted station, 
 but his personal popularity. His soldiers loved him because 
 
POWER OF LCVE. 
 
 125 
 
 he loved them. He also made it a point to help young men 
 start in life. This made him their friends, and they made all 
 their friends also his friends, and thus the circle extended to 
 the borders of the nation, and perpetuated his powerful influ- 
 ence till he died. Merchants also understand and practice 
 this plan to secure custom. 
 
 The influence of the speaker over his audiences furnishes 
 another illustration of the power of the affections over the 
 feelings, will, judgment, and morals, of mankind. Let him 
 awaken a prepossession in his favor, and he may say what he 
 likes, and can make them cry and laugh alternately, because 
 of his almost unlimited power over them. But let him begin 
 by awakening their hatred, and how changed the effect of all 
 he says ! 
 
 How omnipotent the power wielded by a husband over a 
 wife who loves him ! When he is sick, all the gold of Ophir, all 
 the regal power of Solomon, cannot secure the attentions and 
 self-sacrifices she bestows, not grudgingly, but with her whole 
 soul. What will not love prompt its subjects to do for those 
 beloved ? What are hireling services, forced services, and 
 all other services, compared with those prompted by personal 
 attachment, whether friendly, parental, filial, or connubial ? 
 
 Another example more in point. See how children learn 
 who like their teacher. See how tardy their progress when 
 they go to a teacher, however good, whom they dislike. Make, 
 then, your children love you first. Till you do this, your 
 moulding power over them is limited. Get their hatred, and 
 you cannot do anything with them. If they obey, it is with 
 reluctance and as badly as possible. All you say they reject. 
 All you do they dislike, and the more so the greater their hatred. 
 But get their love, and they drink in all you say. They spring 
 with celerity to do all you wish, and consider themselves most 
 happy in being able to serve you. And they do for you as 
 well as they can. Nothing can as effectually secure perfect 
 obedience as affection, and the more perfect the latter the 
 more complete the former. 
 
 Get their love, and what you say finds its way into their 
 inmost souls, and exerts a moulding and controlling influence 
 11 * 
 
126 
 
 PHILOPROGENITIVENESS. 
 
 over their character and conduct. Your words now are clothed 
 with unction and authority. Your advice is more potent in its 
 influence over them than the mandate of kings. Their confi- 
 dence in you is perfect. They yield themselves up willing 
 slaves to whatever influences you choose to exert over them. Is 
 not this a law of mind — a necessary consequence of affection ? 
 
 Then apply its all-potent power to the government of chil- 
 dren. Where else can it be exerted with equal advantage ? 
 By a law of things, the influence of parents over their chil- 
 dren should be complete, almost despotic ; but it should be the 
 despotism of love, not of fear. Parents were ordained to 
 love their children partly, if not mainly, to awaken the recip- 
 rocal love of their children in return, in order to give them 
 this power over their yet plastic characters, so that they may 
 mould them at pleasure. Children naturally love those who 
 love them. They soon know who like them, and they cling 
 around them, clamber on their knees, and make free to play 
 with them, and surrender themselves voluntary subjects to 
 their power. This, all must have observed. And what un- 
 bounded influence such affection confers on those beloved 
 over those who love ! What could as effectually secure 
 parental forbearance or servitude as parental love ? This 
 love makes parents perfect drudges, aye, even abject slaves, 
 to their children. Then will not getting the affections of 
 children make them as perfect slaves to you, as you to them ? 
 I repeat, get their love first. Till then, try to do nothing. 
 However bad their conduct, say nothing, do nothing, which 
 shall weaken their love. Say everything, do everything, to 
 rivet that love first: govern afterward. And to do this, 
 love them. Children like those who like them. Caress 
 children. Cultivate good feeling with them. Above all 
 things, make them happy. That this happiness is the great 
 basis of all love, is fully shown in the author’s work on 
 “ Matrimony.” To get a child’s love is the most easy thing in 
 the world. They have a faculty of filial affection, located 
 by the side of Parental Love, which appreciates these bless- 
 ings showered from the hand of parental love. Give a child 
 its daily Dread without unkindness, and that child will love 
 
ITS CULTIVATION. 
 
 127 
 
 you. It is natural for children to look up with a dutiful, 
 affectionate eye to those who feed and clothe them. Much 
 more so when you caress them. Children naturally love 
 those who treat them kindly ; much more their parents, who 
 should treat them affectionately. Caress children and gratify 
 them as often as possible, by taking them out to walk or ride, 
 by feeding their intellects, and making them presents of toys, 
 garments, etc., and any child will feel spontaneous love and 
 gratitude to its benefactor. Affection and gratitude are indi- 
 genous in the soil of the youthful heart, and they are virtues 
 which should by all means be cultivated. This, those who 
 have the care of children have every possible opportunity of 
 doing. They are obliged to feed and clothe them, and in 
 doing this, their duty and pleasure, they can plant a feeling of 
 gratitude and love in the bosom of any child, however hard- 
 ened or abandoned, which can never be erased, and will 
 make those children the most faithful servants, the most will- 
 ing and obedient, imaginable. Let children but see in you a 
 disposition to gratify them as far as is proper, and because 
 you love them, and to deny them nothing except their own 
 good requires it, and they will soon love you with a pathos 
 and fervency which will make them bound with delight to 
 fulfil your every wish. Your requests have but to be made 
 known, and they experience the most heartfelt delight in grat- 
 ifying their beloved benefactor. Pursue this course a single 
 year, and the worst child that ever was will be subdued by it. 
 There is no withstanding its power. Kindness will melt a 
 heart of stone, and produce kindness in return. 
 
 And what facilities for gaining their affections, and of course 
 exerting this power, at all to be compared to those enjoyed by 
 parents ? That very care which this faculty requires and 
 induces parents to bestow upon their children, gives the for- 
 mer a constant succession of opportunities the most favorable 
 for getting their love. And were these opportunities thrust 
 upon them for naught? Were they not created to be im- 
 proved ? Does not the mere fact of their existence show that 
 they should be exercised ? Every garment we procure, every 
 meal we provide for them, every constantly returning want 
 
128 
 
 PHIL0PR0GENITIVENES3. 
 
 we supply, furnishes a fresh opportunity for awakening in then 
 susceptible souls new emotions of gratitude and love, by im- 
 proving which it is possible to make them love us so tenderly 
 and devotedly that they will almost lay down their lives for 
 our sakes — will at least do everything we require of them, 
 and avoid doing anything to displease us. This is the great 
 rod parents should hold over their children — love. O parents, 
 we do not duly love these little helpless innocents committed 
 to our care. We do not forbear enough. We do not put in 
 practice that “new commandment” which superseded, be- 
 cause it embodied, the whole decalogue, that we love ouk 
 children. Incalculable good to them and happiness to our 
 own souls would spring from fulfilling this blessed law. 
 
 Yet parents, especially mothers, are less deficient in the 
 quantity of their parental love than in its quality. They often 
 love their children enough, yet not aright m . Especially they 
 too often fail to love them intellectually and morally 211 . 
 They often simply love them, or else love them as dolls, which 
 they can dress and rig off in gaudy trappings, or to make a 
 brilliant display in fashionable society. Such love is ruinous 
 to parents and children 2U . How many, O how many chil- 
 dren has over- weaning parental love, unguided by the higher 
 faculties, literally spoiled — worse than spoiled — rendered per- 
 fect pests to society, who might have been made great bless- 
 ings. Readers, have you never seen those thus spoiled ? 
 Have not the children of many readers even been seriously 
 injured in mind and body by excessive tenderness 98 145 and 
 foolish trifling. Love your children, but guide your parental 
 yearnings and training by the dictates of enlightened intellect 
 and govern it by high moral feeling. 
 
 222. MATERNAL LOVE AND DUTY. 
 
 To mothers, these principles apply with redoubled force. 
 By a law of their being this organ is much larger in them than 
 in fathers. Hence a father’s love bears no comparison with 
 a mother’s in intensity and fervor ; and therefore her efforts 
 for their good are and should be proportionally greater than 
 his Maternal yearnings, how powerful, how inexpressibly 
 
ITS CULTIVATION. 
 
 129 
 
 tender — almost infinitely more so than paternal Nature or- 
 dains that this should be thus. She requires the mother to 
 nurse her offspring, and, as accompaniments, that she dress 
 and undress, feed and watch over them, and bestow all those 
 little cares and attentions, far more, relatively, than fathers ; 
 and to fit her for her office as nurse, has conferred on her this 
 extra endowment of parental love. 
 
 But this love does not end in merely feeding, clothing, and 
 tending them. It caresses and yearns over them from before 
 they see the light, all along up through adolescence, and thus 
 wins upon their love in return, so that children generally love 
 their mothers more than their fathers, and hence, when sick, 
 forsake all others for their mother’s arms. They even carry 
 to her first, to her mainly, all their little joys and griefs, and 
 aches, nor carry in vain, but receive her sympathy in return. 
 This far greater love of children for their mothers than fathers, 
 consequent on the greater love of mothers than of fathers for 
 their children, gives mothers a correspondingly greater influ- 
 ence over them than fathers. And this influence enables 
 mothers to mould their plastic characters far more than fathers. 
 And how admirably do woman’s naturally fine susceptibilities 
 and her exquisiteness of feeling qualify her to instil into their 
 tender minds a love of purity and goodness, and a disgust and 
 abhorrence of vice. Nor can any other being fill her place, or 
 discharge the duties required by nature at maternal hands. 
 These high and holy duties cannot possibly be filled by proxy. 
 None can love them as their mothers can ; and this love is in- 
 dispensable to their proper nursing and education. All the 
 nurses, all the teachers in creation, can do comparatively no- 
 thing. In consequence of, and in proportion to, this love, chil- 
 dren drink in all their mother says and does. They give 
 themselves up wholly to whatever influences she may exert 
 over them. They are the clay, she the potter. She moulds 
 them while yet plastic, into this shape or that, or in accordance 
 with the prevailing characteristics of her own mind, and time 
 hardens and burns them in the shape she fashions. Her 
 feelings they imbibe. Her disposition they assume. What 
 she is, they become. 
 
130 
 
 PHILOPROGEN^VENESS. 
 
 Again : home education or no education. Unless children 
 learn good manners at home they will be coarse and vulgar 
 through life. Unless they learn refinement of sentiment and 
 delicacy of feeling at home, and mainly from their mothers, 
 they can never possess either, except in a lower degree. Un- 
 less their intellects receive an early maternal direction in the 
 paths of study and thought — unless mothers draw out their 
 opening minds from day to day, and create in them a hunger- 
 ing and thirsting after knowledge, and mental progression — 
 they can never be learned or great, and the opportunities mo- 
 thers possess for developing their intellects incomparably ex- 
 ceed those in the power of all others. Especially must mothers 
 mould and fashion their moral characters. But we shall 
 reach this point more effectually when we come to analyze the 
 moral faculties. Suffice it to say, families are the school- 
 houses, and mothers the teachers of children. This is nature’s 
 inflexible ordinance. Behold, O mothers, and tremble in view 
 of the momentous responsibilities imposed on you by this law 
 of your being ! 
 
 You plead a want of time. But should you not do that first 
 which is most important ? 495 And what is, what can be more 
 momentous than to develop by cultivation their physical, in 
 tellectual, and moral powers — than to give them strong bodies 
 powerful minds, and high-toned moral characters ? Happi 
 ness being the great end of life l , and mind being the grand 
 instrumentality of all enjoyment 19 — since all our pleasures 
 flow from its right exercise, all our pains from its abnormal 
 action 208 — of course nothing whatever can equal the para- 
 mount importance of its proper training. This, you, mothers, 
 must do. You, therefore, not nurses, not teachers, but ye 
 mothers, in and by becoming mothers, place yourselves under 
 obligations the most solemn and imperious to cultivate all the 
 higher powers of their being. Nor are mortals permitted to 
 fill any relations at all to be compared with yours in their 
 mighty influence on the weal and wo of man. How com 
 pletely the virtue or vice, happiness or misery, of your own 
 dear children is determined by the training they receive at 
 your hands ! — the power of hereditary influences over char 
 
DUTY OF MOTHERS. 
 
 131 
 
 acter. is fully admitted, but has been treated by the author in 
 a separate volume, entitled “ Hereditary Descent” — nor their 
 destiny merely, but that of the world ; because, as is your 
 training of them, so are they, and as they are, so is the race ! 
 Ye mothers hold the keys of human weal and wo. O think 
 of it! The characters and destinies of your dear children 
 under your control! Nay, you must wield them. Willing 
 or unwilling, you are compelled by a law of your being to 
 fashion them, or else leave them unfashioned. By a law of 
 things, no nurse, no other human being can love, and therefore 
 influence, your children as you can — as you are compelled to. 
 You cannot shift the responsibility. None but mothers can 
 experience maternal yearnings, and therefore no others can 
 fill a mother’s place in either the affections of their children, 
 or in her moulding influence over them 221 . An opportunity thus 
 advantageous for achieving results thus glorious — for making 
 your own dear children almost angels in sweetness, as well as 
 mighty in intellect, — should wake up all the energies of your 
 souls, and prompt you to put forth every effort of which you 
 are capable. The plastic clay lies in your arms ; O make 
 the most of your power over it. You love your dear children ; 
 then live and labor for them— not for their outward but in- 
 ward adorning — not for their bodies but their souls. Pray 
 earnestly and daily for needed grace and wisdom, nor let an 
 hour of this seed-time of life go unimproved. 
 
 To American mothers this appeal comes home with redoubled 
 force. Our country is the hope, our institutions the prospective 
 salvation of the world. Even our national destiny is truly mo- 
 mentous. What an innate power and vigor does republicanism 
 possess ! What a mighty — all-controlling — influence it is in 
 the power of our nation to wield over the temporal and spiritual 
 condition of our descendants for ages on ages to come ! Not 
 on that handful which now inhabits our borders. What will 
 be our numbers in fifty years ? 203 Some who now read these 
 lines will live to see it out-number all Europe. Let our old 
 men look back and recount the growth of city and country 
 since they can remember, and from the data thus furnished 
 calculate what sixty or a hundred years will bring forth as tp 
 
132 
 
 PHILOPROGENITIVENESS. 
 
 numbers. Be assured our nation is no trifle. Consequence? 
 infinitely momentous hang suspended on its prospective fate. 
 O what finite, what angelic mind — what but Infinitude — can 
 calculate the height, length, breadth, and fearful magnitude of 
 those results which depend on the character of our nation, the 
 course it pursues, the political, intellectual, and moral aspect 
 it assumes ! Nor will these momentous results be bounded by 
 our national limits, nor even by our continental. Every hu- 
 man being, for ages and ages to come, will feel their power, 
 and be rendered more happy or miserable according as they 
 are good or bad. O, I tremble while I contemplate the mighty 
 power for good and for evil which remains to be developed as 
 our nation rolls along down the vista of futurity ! 
 
 But, though this power will be exerted many centuries hence, 
 it will be formed soon — is now rapidly forming. Our na- 
 tional character, like that infant in your arms, is yet plastic, 
 waiting to receive its shape, which time will then render rigid, 
 so that it can be altered only by being broken in pieces. 
 “ Now is the accepted time . 55 We and our children must 
 determine practically, the character of this republic, and 
 through it, of the whole human family for centuries to come ! 
 And as we, and especially you, mothers, must fashion the 
 characters of your children, and through them, measurably, 
 of this republic, of course you, in and by the impress you are 
 daily and hourly stamping upon your offspring, are constantly 
 and practically moulding our national character. Some of 
 you are now nursing our future state and national legislators 
 and presidents, and every one of your sons who lives to become 
 a man will help to cast that national die which shall deter- 
 mine the character of our republic, and through it the desti- 
 nies of our race ! An experiment as big with human weal or 
 wo as that of self-government, which we are now trying, has 
 never before been submitted for practical solution ; nor can 
 be again for ages to come. If this experiment should fail, 
 man must relapse into the fatal folds of monarchy, there to re- 
 main for centuries before deliverance can come. If we make 
 shipwreck, all is lost for hundreds of years, at least. But if 
 we are true to the trusts committed by our pilgrim-fathers to 
 
DUTY OF AMERICAN MOTHERS. 
 
 133 
 
 our hands — and such sacred trusts mortals never before com- 
 mitted or received — then will millennial glory soon burst upon 
 our world, and earth become a paradise ! The influence of 
 religion in effecting this result, is not denied — is fully appre- 
 ciated — but republicanism alone can purify religion from the 
 dross monarchy necessarily intermingles with it. True reli- 
 gion is utterly incompatible with monarchy, and can flourish 
 like the green-bay tree only in republican soil. Christ was 
 no aristocrat. His doctrines are republicanism personified. I 
 will not digress to qualify farther, but trust I shall not be mis- 
 understood. O how infinitely much depends upon the charac- 
 ter of our nation ! And this upon the characters of our chil- 
 dren ! And this upon the training they receive from their 
 mothers ! O American mothers, actual and prospective, angels 
 might well sink under the responsibilities now incumbent on 
 you ! Nor can you become mothers without incurring these 
 awful responsibilities. Yet archangels might well rejoice to 
 be intrusted with privileges like these ! Behold the incalcu- 
 lable good it is in your power to effect, nor for your children 
 themselves merely, but mainly for all mankind ! O save our 
 institutions — save republicanism — from shipwreck. 
 
 The danger is imminent. I would not turn groundless 
 alarmist, but I do tremble for my country. When I see so 
 many of our youth growing up in ignorance and lawless row- 
 dyism — when I see how easy selfish and designing men lead 
 the masses astray in politics and religion ; how easily the 
 many are hoodwinked, and carried willing captives by corrupt 
 and self-constituted leaders ; above all, when I see what po- 
 litical and governmental enormities can go unrebuked — can 
 even be made popular, and thus the precursors of still greater 
 outrages on justice and humanity — my soul sinks within me, 
 and I dread the opening of the seal of our national character. 
 Nor have I any hope but in our mothers. Sleep on one gen- 
 eration longer, and all is lost ! But wake up at once to your 
 high duty and privilege — train up your sons to guide and gov- 
 ern this ark of our republic, which incloses the tables of the 
 world’s destinies, aright, till its character is once set — and the 
 world’s salvation, in addition to the unspeakable happiness of 
 12 
 
134 
 
 PHILOPROGENITIVENESS. 
 
 your children, and your children’s children to the latest gen- 
 eration, is your and their blessed reward ! May God open 
 your eyes and stir up your souls to these momentous truths, 
 and enable and dispose you to put them in practice ! 
 
 Hark ! Hear ye yonder long and loud blast of a trumpet ? 
 It is the angel of Truth, summoning woman to a grand assem- 
 blage. And now, behold woman of all ages, ranks, occupations, 
 colors, and nations, stands before him. Hear what he saith : 
 “ Lo I come to prepare the way for the Millennium. Woman, 
 my business is with you. As are ye, so are your children, 
 and so is the world. I come to regenerate your race, to 
 c prepare the way of the Lord,’ to banish vice and misery, and 
 establish happiness and peace on earth by reforming you. 
 Your life is now a burden and a bubble, 4 a fleeting show, for 
 man’s illusion given ;’ I come to make it a reality and a pleas- 
 ure. You now spend your precious existence in trifling. 
 Turn ye, turn ye to your nature and your natural duties. 
 Ye unmarried, what are ye doing ? Young women, how do 
 ye spend your time ? In changing the fashions of your 
 dresses every few days, either for the convivial ball and party, 
 or to profane the holy sanctuary of your God ! Have ye no 
 other and more important duties to perform — duties to your 
 race, not to your toilet ? God has sent me with this man- 
 date, Prepare yourselves to become wives and mothers^ Strip 
 off your gaudy attire, and array yourselves in the- orna- 
 ments of nature’s loveliness. Be yourselves, as God cre- 
 ated you, and no longer blaspheme your Maker by preferring 
 artificial ornaments to the beauties and the graces of your 
 nature. Be yourselves, and you will be infinitely more 
 lovely and happy than now. Be yourselves ; for now a part 
 of you are parlor toys or puppet shows, and the rest are kitchen 
 drudges, or fashionable slaves. Be yourselves! for you 
 will soon be called upon to educate those sons which will 
 guide and govern the world. For your own sakes, for the 
 sake of all coming ages, be yourselves ! 
 
 “ And ye mothers, pause and consider ! Stop short ! for ye 
 are spoiling God’s works, whereas ye were placed here to 
 burnish them. Now, ye are most unprofitable servants. O 
 
ITS CULTIVATION. 
 
 135 
 
 “will ye not learn wisdom ? O mothers ! mothers ! your race is 
 imploring salvation at your hands ! Ye can bestow it, and ye 
 must. Go your way ; first learn your duty, and then DO it.” 
 
 Woman listens, weeps, repents, and reforms. The millen- 
 nium dawns — our race is saved. Vice is banished, misery 
 follows, Eden is re-opened, and pseans of praise break forth 
 from all flesh. 
 
 223 . ITS CULTIVATION IN THE UNMARRRIED AND CHILDREN. 
 
 Though the true way to exercise this faculty is to have and 
 love children of our own, yet the unmarried, and those with- 
 out offspring, should not remain destitute of those excellent 
 influences diffused by this faculty over the soul. Those who 
 have no children of their own are apt to be too harsh and im- 
 perative toward children. How often they say, “ Well, if I 
 had children, Fd not let them run over and trample on me in 
 this kind of style, and all because you indulge them so. Fd 
 make them know their place, and keep in it, too ; indeed I 
 would.” Yet they prove quite as lenient to their children as 
 those whom they before censured so unsparingly. The rea- 
 son is this. Till Philoprogenitiveness is developed by having 
 children of our own to love, it lies comparatively dormant, 
 but becomes powerfully excited by the presentation of this its 
 appropriate stimulant, so that they not only become indulgent 
 to their own children, but lenient to all others. Those who 
 are not parents, are therefore no proper judges of the way 
 children should be managed. They are not duly lenient. 
 This faculty has not its due influence. It should therefore 
 be cultivated. And this can be done by taking an interest in 
 children, their gambols, and improvement, by playing with 
 and noticing, petting, and talking to them — in short, by exer- 
 cising this faculty 214 toward them. And such regard in a 
 young man or woman for children, gives assurance that its 
 possessors will be fond and indulgent parents, and live in and 
 for their children. 
 
 It may also be cultivated, in a lower degree, by having 
 pets, favorite birds, dogs, cats, lambs, cattle, horses, and even 
 flowers and trees. 
 
136 
 
 ADHESIVENESS. 
 
 It should also be cultivated in children. It forms a pait of 
 their natures, and its due exercise is indisper sable in softening 
 and improving their characters, and especially in fitting them, 
 as they grow up, to become affectionate parents. To do this, 
 get them dolls, hobby-horses, favorite toys, and playthings, 
 and encourage them to tend and pet them. And, when old 
 enough, let them have birds, or other live pets, to feed and 
 caress. In short, place the stimuli of this faculty before it, 
 and thus promote its exercise 214 . Especially, they should be 
 furnished with playmates, and encouraged to play affection- 
 ately with other children. Yet this involves also — 
 
 3. ADHESIVENESS. 
 
 “ A new commandment give I unto you, that ye love one another.” “ Love is the 
 fulfilling of the law.” 
 
 224. DEFINITION, LOCATION, AND ADAPTATION. 
 
 Friendship ; the social instinct ; love of society ; desire 
 and ability to congregate, associate, visit, form and recip- 
 rocate attachments, entertain friends, and seek company ; 
 cordiality. Located an inch and a half upward and outward 
 from Parental Love. Or thus: place one angle of an equilat- 
 eral triangle, the sides of which are an inch and a half long, 
 on Parental Love, and the other two angles will be on the two 
 lobes of Adhesiveness. It is large in the accompanying en- 
 graving. It joins Parentiveness. 
 
 225. LARGE AND SMALL. 
 
 Large Adhesiveness loves company, forms friends easily, 
 and seeks their society often ; is confiding and cordial, and 
 liable to be easily influenced by friends ; trusts in them, and 
 will not believe wrong of them ; has many friends, and takes 
 great pleasure in their society; places friends before business ; 
 and feels lost when separated from them, and almost distracted 
 at their death. 
 
 Small Friendship is cold, unsocial, averse to company, un 
 congenial, unconfiding, forms attachments slowly, and then 
 
;TS FUNCTION. 
 
 137 
 
 LARGE ADHESIVENESS 
 
 breaks them for slight causes, and places business and the 
 other faculties before friendship. Such have few friends, and 
 usually many enemies. 
 
 226 . ADAPTATION AND CULTIVATION. 
 
 Adapted to man’s requisition for society, combination, and 
 trommunity of interest. Without this or a kindred faculty to 
 bring mankind together into villages, companies, and families, 
 every human being would have wandered up and down in the 
 earth alone, alienated from all others, his hand, Ishmael-like, 
 “ against every man, and every man’s hand against him,” 
 without society, without any community of feeling or concert 
 of action, and even without written or verbal language, and 
 consequently destitute of all the pleasures and advantages 
 now derived from conversation, news, papers, sermons, lec- 
 tures, schools, and the institutions to which they have given 
 12 * 
 
138 
 
 ADHESIVENESS. 
 
 rise, and also without one friendly feeling to soften down his 
 austerity and wrath, or draw him toward his fellow-man. 
 Consequently, nothing could have been done more than one 
 could do alone — no companies formed for trade, mechanical, 
 public, or other works ; no religious, political, scientific, or 
 other societies would have been formed ; and no commu- 
 nity of interest, or feeling, and concert of action, as well as 
 direct pleasure in friendship, could have been experienced. 
 And since each faculty in one constitutionally excites the 
 same faculties in others 215 , and thereby all the other faculties, 
 without friendship to bring mankind together so that their 
 faculties may mutually excite each other, half his faculties, 
 having little or nothing to stimulate them, would have lain 
 dormant, and the balance have been but feebly exercised. 
 Without friendship to bring mankind together, ambition, imita- 
 tion, mirth, kindness, justice, and many of his other faculties, 
 would have had only an exceedingly limited arena for their 
 exercise ; concert of action could not have been secured ; and 
 green-eyed jealousy, burning animosity, and dire revenge, 
 would have blotted out the pleasant smile of glowing attach- 
 ment, palsied the hand of friendship, suppressed the cordial 
 greeting of old associates, and converted into rancorous hate 
 that silent flow of perpetual happiness which springs from the 
 exercise of this faculty. 
 
 The cultivation of an element thus beneficial in its influence 
 is, therefore, most important. Men should not wrap them- 
 selves up in the frigid cloak of selfish isolation, but should 
 open their generous souls to the reception and expression of 
 cordial friendship. We were not created to live alone, nor can 
 we close the door of warm-hearted friendship without shutting 
 out the light and warmth of life, and locking ourselves up in the 
 dark dungeon of exclusiveness. The recluse and the misan- 
 thrope violate a fundamental law of their being — this cardi- 
 nal law of love — and sufler the penalty in that desolation of 
 soul which congeals all the finer and sweeter emotions of life. 
 The aristocrat is not human. He stifles an important element 
 of his nature, and is therefore maimed and halt, destitute of 
 this cardinal virtue* Would that such could see no human 
 
ARISTOCRACY. 
 
 139 
 
 soul till their icy fetters broke loose, and they could once 
 more look upon all mankind as brothers, and greet them as 
 friends. 
 
 And are these money-made nabobs really so far above their 
 fellow-men ? Can standing on a paltry pile of shining dust 
 make fnem men ? Is the possession of wealth indeed so 
 much above that of worth ? Do not the human virtues con- 
 stitute nature’s noblemen ? Who are her aristocracy and 
 crowned heads ? Shall things be exalted above men ? Shall 
 money, the work of men’s hands, be rated above intellectual 
 greatness and moral worth — the highest works of God ? 
 And so much above, that the holders of the former disdain to 
 exchange the look of recognition ? And all in this land con- 
 secrated to equality ? Republicans, ha ! yet too grand to 
 speak to brother republicans and even human brothers ! 
 Great republicanism, this ! Aristocratical distinctions here, 
 on this soil consecrated to freedom and “ equal rights !” Out 
 upon such grandiloquent pretenders — such apes of feudal 
 nobility ! If you are indeed so extra noble, produce your 
 title, and then abdicate these shores consecrated not to rank, 
 but to equality. This is no place for you. Would it not be 
 impertinence — a breach of every principle of decency — for 
 an infidel to thrust his doctrines upon a religious assembly ? 
 and is it not more so for you to thrust your aristocracy into 
 the faces of us freemen ? This is our soil, not yours. These 
 are freedom’s borders, set apart and baptized to liberty, not 
 to cast. Why inflict yourselves upon us? Here you are 
 eyesores. Our fathers fled from just such claims as you set 
 up, and came here that they might sit, unmolested by aristo- 
 cratical pretensions, “ under their own vines and fig-trees” of 
 equality. And yet you indecently and impertinently set your- 
 selves up right here in our very midst as our chiefs, to be 
 looked up to and bowed down to, just because you possess — 
 perhaps wrongfully — a few more dollars than we. If you 
 will be so grand, go to England, or Russia, or Turkey, where 
 cast forms a part of their institutions — not force yourselves 
 upon us freemen. You have no right to stay on our soil 
 unless you will consent to stay as our equals. If you are 
 
140 
 
 ADHESIVENESS. 
 
 too good to be our friends, go where men are good enough so 
 that you can deign to speak to and associate with them on 
 friendly terms. Why don’t you ? Because your aristocrat- 
 ical pretensions would not pass current there. The mushroom, 
 codfish, stockjobbing aristocracy of our nation is utterly con- 
 temptible anywhere, but a perfect outrage in this country. 
 I repeat, away with you. You are usurpers and traitors to 
 our institutions. Go home, go home to the old w T orld and stay 
 there, not inflict your puerile pretensions upon us freemen, 
 and in our own temple of liberty and equality. Come, hurry, 
 and be off. Or else, down with your flag of exclusiveness. 
 Meet us as equals, and we will let you stay and make you 
 welcome. Come, off with you, or else subscribe practically 
 to our constitution of equality. 
 
 And let us all cultivate cordiality and brotherly love to- 
 ward all mankind. Let travellers and all who are casually 
 thrown together, whether temporarily or permanently, open 
 the portals of their hearts, and “ scrape acquaintance” at once. 
 Let them freely exchange views and feelings, and wile away 
 their otherwise tedious hours by social conversation and 
 friendly chit-chat. These modern ceremonies, this requiring 
 formal introductions, and punctiliously waiting for the last 
 call to be returned, or letter to be answered before friendly in- 
 tercourse is resumed, are cast completely into the shade by this 
 great requisition for the unrestrained exercise of cordial 
 friendship. 
 
 This demand for friendship applies with redoubled force 
 to members of the same family. Let parents cultivate affec- 
 tion for one another in their children, and let brothers and 
 sisters separate as little as possible, correspond much, never 
 allow a breach to be made in 'heir attachments, and continu- 
 ally add new fuel to the old fire of family friendship. Let the 
 right hand of hospitality be extended oftener than it now is, 
 and let friends entertain friends around the family board, as 
 frequently as possible, instead of allowing them to eat their 
 unsocial fare at the public hotel. We have too little of the 
 good old custom of “ eousining,” and of English hospitality ; 
 and spend far too little time in making and receiving social 
 
ITS CULTIVATION. 
 
 141 
 
 visits. Still, these formal, polite calls are erfeet nonsense 
 — are to friendship what smut is to grain — poisonous. True 
 friendship knows no formality. Those who are so very oolite 
 to each other are strangers or enemies, not friends; for true 
 friendship knows no ceremonious formality, but expires the 
 moment it is shackled by the rules of modern politeness. 
 We should all love society, and, as often as may be, relax 
 from the more severe duties of life to indulge it ; but let not 
 etiquette mar this perfect freedom of intercourse. True 
 friendship unbosoms the heart cordially and freely, and pours 
 forth the full tide of reciprocal feeling, without any barrier, 
 any reserve. The mere recreation afforded by Adhesiveness 
 is invaluable, especially to an intellectual man, as a means of 
 health, and to augment talents. In short, seek every favor- 
 able opportunity to exercise this faculty. Choose your friends 
 from among those whose feelings and opinions harmonize with 
 your own, that is, in whose society you can enjoy yourself, 
 and then frequently interchange friendly feelings with them. 
 And do not break up your youthful associations, if you can 
 well avoid it. If you do, renew them as soon and often as 
 possible. Nothing more effectually blunts, and therefore 
 reduces, this faculty, than separation from friends, especially 
 from those who have sat for years at the same table, and be- 
 come cordially attached to each other. 
 
 And this idea of “ business before friends” is worse than 
 nonsense. It tramples under foot one of virtue’s fundamental 
 laws, as well as means of enjoyment. Rather “ friends before 
 business.” Or still better, friends and business, and friends 
 in business. Our business should promote friendship, never 
 retard it. 
 
 Association might be so conducted as to furnish a more 
 powerful and constant stimulant to this faculty than any other 
 system of society. Not that I endorse the doctrines of Fourier 
 or the vagaries of Brisbane ; yet, beyond contradiction, asso- 
 ciations might be so formed and conducted as to give this 
 faculty all the food its nature requires, or could bear — and this 
 is a great deal — and also to avoid those frequent separations 
 of friends so detrimental to this faculty. 
 
142 
 
 ADHESIVENESS. 
 
 Giving and receiving presents is also directly calculated 
 to stimulate this faculty to increased action. They are its 
 natural food, with which let it be fed abundantly. I like the 
 good old custom of thanksgivings, of making new-year’s, 
 and other presents, and thereby promoting good feeling between 
 man and man, as well as kindling anew the old fires of friend- 
 ship. Give and receive presents, and hold them as sacred 
 tokens of that union of soul which it is the province of this 
 faculty to create. 
 
 Of one thing I am perfectly certain, that mankind know and 
 appreciate almost nothing of the power and pleasures capable 
 of being conferred by this faculty. Friendship has hardly yet 
 begun to assert its supremacy or put forth its mighty power 
 for good. It is now a Sampson shorn. Let its locks grow, 
 and it is a mighty moral giant, capable of shaking the pillars 
 of the whole earth, and revolutionizing society. Christ meant 
 something when he said, “ If two of you shall agree touching 
 anything which you shall ask of my Father, he will do it for 
 you.” That old saw “ Union is strength” is not a speak-word 
 merely. I fully believe that this simple principle — the union 
 and co-operation of the friends of the different branches of 
 reform now in progress — is destined soon to crown them all 
 with complete success. We are all brothers in feeling and 
 object. All we require is to unite together — to fuse our feel- 
 ings, and merge our efforts into one community of kindred 
 souls — and we can carry the world— not a hundred years 
 hence, but on the very year of our union. There is leaven 
 enough in the mass to lighten it ; and union will set it at 
 work. We must all love one another, and this will dispose 
 us to help one another, and this will hurl every existing evil 
 from its throne, and establish the institutions of society on the 
 foundation of man’s primitive constitution. 
 
 Though this friendship should be thus cultivated, yet great 
 care should be taken to choose for intimates those only who 
 will exert a good influence even over us. In making others 
 our friends we virtually surrender ourselves to whatever in- 
 fluences they may exert upon us 222 . So that we cannot be 
 too careful into what hands we intrust a power thus intimatelv 
 
ITS RESTRAINT. 
 
 143 
 
 affecting our weal and wo. Yet this should not prevent the 
 formation of friendships ; especially, it should not intercept those 
 passing acquaintances just recommended. And when an inti, 
 mate, cordial friendship is once formed, let not trifles be allowed 
 to break it up. This blunting and searing of its fine, glowing 
 feelings, are certainly most unfortunate. Friendship should 
 be regarded as most sacred, and never be trifled with. Do 
 almost anything sooner than sunder its tender chords, and let 
 friends bear and forbear much, at least until they are certain 
 that a supposed injury was premeditated ; and then, when 
 friendship is thus violated, think no more of your former friend, 
 not even enough to hate him. Dwell not upon the injuries 
 done you, but banish him from your mind, and let him be to 
 you as though you had never known him ; for dwelling upon 
 broken friendships only still farther lacerates and blunts this 
 feeling, and more effectually sears and steels it against all 
 mankind. Never form friendships where there is any danger 
 of their being broken ; and never break them unless the occa- 
 sion is most aggravated : and let friends try to make up little 
 differences as soon as possible. 
 
 227 . ITS DUE REGULATION AND RESTRAINT. 
 
 This faculty is capable, when abused, of working evil com- 
 mensurate with its good. We are liable to form improper as- 
 sociations ; and when we do, we should break them off as 
 soon as convinced of their injurious tendency. The author 
 once saw a young man who was rendered perfectly distracted 
 by a sudden breach of friendship, or a supposed friend turning 
 traitor. A breach between him and his spouse could not have 
 afflicted him more severely. In such cases the faculty re- 
 quires restraint. So also when friends are gaining an undue 
 influence over us. 
 
 To effect such restraint break up all association, all connec- 
 tion, all interchange of all ideas and feelings with them. Ex- 
 change no letters, reciprocate no looks, no thoughts. Banish, 
 as far as possible, all ideas of the person loved. Busy your- 
 self so effectually about other matters as to compel you to 
 withdraw your feelings from this person, anc above all, foim 
 
144 
 
 ADHESIVENESS. 
 
 other friendly relations. There is no cure for lacerak affec- 
 tion equal to its transfer. Stop its flow you cannot, s ould 
 not ; you can only direct it into another channel. Find Oiher 
 and better objects on which to expend it, and, especially, array 
 reason and conscience against friendship. When your affec- 
 tions revert to their former object, bring them back by plac- 
 ing the motive for their withdrawal before the mind. Intel- 
 lect and the moral affections should reign supreme. They 
 can govern the feelings — should govern them all 211 . And 
 every one should train his feelings to obey their normal 
 dictates. 
 
 These remarks will apply particularly to those who have 
 fallen in love injudiciously, and wish to tear their affections 
 from those on whom they have been improperly or unwisely 
 placed. To such they will be found invaluable; as also to 
 those who lose friends, children, or beloved companions. Let 
 the dead be dead. To mourn over their decease does not 
 benefit them, but it is ruinous to your health and mind, as well 
 as injurious to the faculty thus lacerated. And the more you 
 dwell on this loss, the more you sear this element of your na- 
 ture. Beware of this laceration, and avoid it by banishing its 
 cause from your mind, and diverting your attention upon other 
 objects. Be the philosopher and Christian 211 ; and thus 
 shelter yourself from that merciless storm which threatens 
 to drive you to destraction, and wreck soul and body on the 
 fatal shoals of stranded affection. But more of this under 
 Vitativeness. 
 
 228. CULTIVATION IN CHILDREN. 
 
 The young form attachments much more readily than 
 adults, because this social element has not yet been blasted 
 and calloused by oft-repeated disappointments consequent on 
 the treachery of supposed friends, or by long separation from 
 the companions of youth. 
 
 O I admire this innocent cordiality and gushing reciprocity 
 of youth. They do not eye every candidate for their affec* 
 tions with a suspicious “ I’ll watch you, my man.” They dc 
 
 not consider “every one a rogue till they have proved him to 
 
ASSOCIATES FOIl CHILDREN. 
 
 145 
 
 be trusvy,” but confidingly regard all as true friends till they 
 prove traitors. Give me the cordiality of youth rather than 
 this case-hardening of maturity, and especially of business 
 scrutiny. Rather be burnt by the fire, time and again, than 
 have no fire by which to warm the frigid soul. Let my chil- 
 dren be true to their natures, not seared by the contracted 
 maxims of the world. Let these delightful feelings be culti- 
 vated in them. Especially let this idea of caste 326 not be 
 instilled into their susceptible minds. Let them never be in- 
 terdicted from associating with other children on the score of 
 poverty. And let children be furnished with playmates. 
 The full development of their moral natures requires friends, 
 as much as that of their bodies requires bread. Why not, 
 since both are primitive instincts ? 
 
 229 . CHOOSING ASSOCIATES FOR CHILDREN. SCHOOLS. 
 
 Yet the utmost pains should be taken by parents to choose 
 playmates of the right character. Since the power of 
 friendship over character is thus potent 321 , let it be for good. 
 No words can express the injury sustained by playing with 
 improper associates. Take an example from our public 
 schools. If one scholar swear, all become familiar with 
 oaths and hardened by them. If one be vulgar, the whole 
 school learn the language of coarse obscenity. And the 
 propagation of vice by this means is unaccountably great. 
 Parents, be warned ; for you can hardly find a common school 
 throughout the land to which, at least, one bad, vulgar scholar 
 does not go. A hundred times have I been shocked at their 
 bawdy ribaldry ; and to see naturally innocent, modest girls 
 play on equal terms with such boys, become corrupted by 
 their manners, and familiar with their conversation and con- 
 duct, is really most sickening and heart-rending. Parents, 
 do consider this matter. 
 
 “ But what can we do ? Our children must not stay from 
 school and grow up ignoramuses,” is the answer. Better this 
 than that they become contaminated, perhaps corrupted, by 
 those vices too prevalent in school — much more so than parents 
 even imagine possible. But the remedy consists in that home 
 13 
 
146 
 
 UNION FOR LIFE. 
 
 education and maternal instruction urged throughout these 
 volumes as an unequivocal ordinance of nature 222 . 
 
 UNION FQR LIFE. 
 
 “Th3 silken tie that binds two willing souls,” and makes “of them twain one flesh.” 
 
 230 . DEFINITION, LOCATION, ADAPTATION, AND CULTIVATION. 
 
 Duality, or exclusiveness and perpetuity of conjugal 
 love. Its organ is located between Adhesiveness and Amative- 
 ness. A female friend of the author, who loves her husband 
 most devotedly, experiences, whenever she expects him to be ab- 
 sent a few days, a severe pain in this organ. That is, the pain- 
 ful action of this faculty causes tenderness and pain in its organ. 
 
 Adaptation. — Duality of love and wedlock is clearly an 
 ordinance of nature. This point is established in the author’s 
 works entitled “ Matrimony,” and “ Love and Parentage,” 
 and the whole subject of love and marriage fully discussed, so 
 that repetition here is not necessary. Conjugal affection is 
 the distinctive function of this faculty. Those in whom it is 
 large, active, and reciprocally fastened upon each other, love 
 to be always together; cannot endure to be separated from 
 each other ; feel that the time spent away from each other is 
 so much of their existence virtually lost ; experience that per- 
 fect blending and oneness of soul which constitutes pure love? 
 and the spirit and essence of marriage ; desire to caress and 
 he caressed ; are completely wrapped up in each other ; re- 
 gard any division or sharing of this love with any other object 
 as perfectly abhorrent and sacrilegious ; feel perfectly satis- 
 fied with and devoted to each other ; and are so perfectly one, 
 so wholly wrapped up in each other, as cordially to surrender 
 and accept the rights of marriage. It is stronger in females 
 than in males, which coincides with the far greater intensity 
 and durability of woman’s love than of man’s. 
 
 This faculty suggests many most interesting and valuable . 
 truths to lovers and the married, for a full presentation of 
 which the reader is referred to “ Matrimony,” and “Love 
 and Parentage.” 
 
FUNCTION OF INHABITIVENESS. 
 
 141 
 
 4. INHABITIYENESS. 
 
 “Home, sweet, sweet home ; there’s no place like home.” 
 
 231. DEFINITION, LOCATION, AND EFFECTS ON CHARACTER 
 
 Love of home, and the domicil of childhood and after life , 
 attachment to the place where one lives or has lived, and un 
 willingness to change it ; desire to locate and remain perma- 
 nently in one habitation, and to own and improve a homestead ; 
 patriotism. Located an inch above Philoprogenitiveness 219 , 
 or beneath the junction of the upper lamdoidal sutures and 
 the two lobes of Adhesiveness 224 . 
 
 Large Inhabitiveness loves the old family homestead ; “that 
 moss-covered bucket which hung by the well ;” the scenery, 
 trees, shrubbery, forests, playgrounds, paths, fences, and even 
 stones of childhood and youth ; and often, through life, thinks 
 on them with delightful sadness, and loves to revisit them ; 
 desires always to sleep in the same bed, occupy the same seat 
 at table, and have everything remain as it was, or else to im- 
 prove it ; feels lost and forsaken when away from home, and 
 especially till a room or temporary “abiding place” is selected ; 
 and strives to render home as pleasant and happy as possible. 
 It also loves country and desires to serve it. When very 
 large, and thrown into an abnormal state by absence from 
 home, it produces that terrible mental disease called the 
 home-sickness, so common in those who leave home for the 
 first time, and said to be so prevalent among the Swiss. The 
 inhabitants of hilly districts generally love their “mountain 
 homes” better than those of level countries. 
 
 Small Inhabitiveness cares little for home or its associations, 
 improvement, or pleasures ; and is as well contented in one 
 place as in another. 
 
 232. ADAPTATION AND CULTIVATION. 
 
 The advantages of having a permanent home, and the evil* 
 and losses consequent on changing it, are each very great. 
 Proverbs say truly, “ Three moves are as bad as a fire,” and 
 “ A rolling stone gathers no moss.” The estimated annua] 
 
148 
 
 INHABIT! VENESS. 
 
 cost of moving in New York city alone, on the first of May, is 
 twenty-five thousand dollars, besides all the other movings of the 
 year, the wear, tear, and breakage of furniture, and the vexa- 
 tions and losses necessarily attendant on it. Those who have 
 homes of their own, be they ever so homely, are compara- 
 tively rich. They feel that no crusty landlord can turn them 
 homeless into the streets, or sell their furniture at auction for 
 rent. Quarter-days come and go unheeded, and the domestic 
 affections have full scope for delightful exercise. Every mar* 
 ried man is bound by this inhabitive law of his nature, as well 
 is in duty to his family, to own a house and garden spot; 
 ^nd every wife is bound, by the same law and duty, to render 
 shat home as happy as possible. A home of our own is also 
 indispensable to the full enjoyment of the other domestic 
 affections and the comfort of the family. The prevalent prac- 
 tic of renting houses violates this law and arrangement of 
 man’s domestic nature, and must necessarily produce evil to 
 both owner and tenant. 
 
 Inhabitiveness can be cultivated by having a home, and 
 staying much at home ; by improving that home in setting 
 out fruit-trees and shrubbery, multiplying conveniences about 
 it, and indulging a love of home as our home. Moving 
 often, by tearing us away from the place which has become 
 endeared to us, interrupts and pains this faculty, and thus 
 hardens, sears, and enfeebles it. Children should, if possible, 
 be brought up in one house, and their home should be ren- 
 derered delightful. Children who have lived in one dwelling, 
 and especially on a farm, till fifteen years of age, generally 
 have this organ large ; whereas it is small in those who have 
 lived in different places during childhood. This shows the 
 importance of cultivating it in children, and says to parents, 
 in the language of nature, “ Make as few moves as possible, 
 and generally keep your children at home.” 
 
FUNCTION OF CONTINUITY. 
 
 149 
 
 5. CONTINUITY : OR, CONCENTRATIYENESS. 
 
 233 . DEFINITION, LOCATION LARGE AND SMALL. 
 
 Unity and continuity of thought and feeling ; applica- 
 tion ; ability and disposition to attend to one, and only one, 
 thing at a time, and to complete that before turning to 
 another ; fixedness of attention ; a plodding, poring dispo- 
 sition ; prolixity. Located above Adhesiveness and Inhabit- 
 iveness, and forming a semicircular arch — like a new moon, 
 horns downward — over them. 
 
 Large Continuity engrosses the whole attention upon the 
 one thing in hand till it is finished, and is confused if inter- 
 rupted or diverted ; cannot readily change from one business 
 or subject to another, but loves to pursue the same regular 
 and fixed train of operations ; has the power of connected 
 application to one and the same thing ; is often prolix and 
 tedious ; takes some time, in speaking, to get to the point, and 
 then dwells a good while upon it ; and cannot endure to dash 
 off anything, but desires to be thorough and complete in all 
 mental and manual operations. This faculty does not con- 
 centrate the mental operations, but simply keeps them from 
 wandering — does not secure intensity in the mental opera- 
 tions, but rather expands and dilates them, and though it 
 keeps the mind upon a given thing a long time, yet it prevents 
 doing much in a short time. 
 
 Small Continuity allows us to go rapidly, like the hum- 
 ming-bird, from thing to thing, and from one kind of business 
 to another; to learn and do a little of almost everything, yet 
 not much of any one thing ; to turn our hands, Yankee-like, 
 to a variety of pursuits with success ; gives a “ now or 
 never” cast of mind, together with versatility of talents ; 
 allows rapid transitions from one class of feelings to another, 
 together with strong currents and counter-currents of emotion ; 
 with an active temperament, thinks and feels intensely on 
 subjects, but not long on any one thing at a time ; perceives 
 and learns quickly, and does admirably what can be done on 
 the spur of the moment, yet dislikes to con over things; 
 
150 
 
 CONTINUITY. 
 
 may be brilliant, yet is not thorough ; and does off-hand, or 
 not at all. 
 
 234 . ADAPTATION AND CULTIVATION. 
 
 Many of the operations of life, some kinds of business, and 
 especially the acquisition of knowledge, require the continued, 
 united, and patient application of the faculties o one thing at 
 a time. Firmness gives perseverance in our general plans, 
 opinions, etc., while this organ is adapted to the minor opera- 
 tions of the mind for the time being. Without this faculty the 
 mental operations would be extremely imperfect, deficient in 
 thoroughness, and too vapid and flashy. Yet its absence may 
 be advisable in some kinds of business, as in the mercantile, 
 where so many little things are to be done, so many customers 
 waited upon in a short time, and so much versatility of talent 
 is required. 
 
 The whole cast and tenor of the American character evinces 
 an almost total deficiency of this faculty, and accordingly, in 
 ninety-nine in every hundred of American heads this organ is 
 small. This error is enhanced by our defective system of 
 education — especially by crowding so many studies upon the 
 attention of children and youth in a day. In our common 
 schools, a few minutes are devoted to reading, a few minutes 
 to spelling, a few more to writing, a few more to arithmetic, 
 etc., etc., all in half a day. By the time this faculty has 
 brought the faculties required by a given study to bear upon 
 it, so that it begins to do them good, the mind is taken off, and 
 the attention directed to another study. Hence Americans 
 are proverbially superficial. They are content with obtain- 
 ing a smattering, running knowledge of many things, yet 
 rarely go below the surface. A bird’s-eye glance satisfies 
 them. This is wrong. When the mind becomes engaged in 
 a particular study or train of thought, it should be allowed to 
 remain fixed without interruption until fatigued. And I am 
 of the opinion that not more than one, at best only two studies 
 or subjects should be thrust upon the mind in a day ; and that 
 a single study at a time should be made the study, and the 
 others recreations merely. Make thorough work of one study, 
 and then of another. 
 
EDUCATIONAL ERROR. 
 
 151 
 
 To diminish this faculty, fly from thing to thing. Read a 
 paragraph here, and a scrap of news there. Get a mere smat- 
 tering of one thing after another, but dwell on nothing. Pick 
 up information here, there, everywhere, but let it be a little 
 of everything, yet not much of any one thing. Go into a 
 store or engage in some thing where there is a great variety 
 of things to be attended to in quick succession, each of which 
 requires but an instant, to be followed by another. Poke iron 
 after iron into the fire so as to compel yourself to divert your 
 attention from one thing to another without cessation. 
 
 But to cultivate this faculty pursue the opposite course. Fix 
 the mind, and keep it fixed, on one single subject for a long 
 time, and avoid interruption and transition. The weavers in 
 our factories usually have it large, because their whole atten- 
 tion is required to one and the same thing, hour after hour 
 and day after day 213 , and if you wish to cultivate it you must 
 seek some business, or do something which will compel you 
 to keep your mind upon one and the same thing hour after 
 hour and day after day for years. Force of will may do some- 
 thing, but this will do vastly more. In short, exercise the 
 faculty 214 . These remarks also show how to cultivate it in 
 children. Scholars, taught by teachers who have Continuity 
 large, are apt to have it large also. A Mr. Morris, who stands 
 deservidly high as a teacher, in New York, has this organ 
 very large, and two-thirds of his scholars have it above mode- 
 rate ; whereas, in ordinary scholars, the tables are reversed. 
 On expressing surprise at this, and asking for an explanation, 
 the answer satisfied me that his having called it into continual 
 exercise in his scholars was the cause of its unusual develop- 
 ment. 
 
 A. VITATIVENESS. 
 
 235 . DEFINITION, LOCATION, AND ADAPTATION. 
 
 Desire to exist, love and tenacity of life, and dread of 
 death. Located very near the opening of the ears, or partly 
 between and behind them, and between Combativeness and 
 
152 
 
 VITAT .VENESS. 
 
 Destructivess. As no engraving can well illustrate ts posi- 
 tion, none is given. 
 
 Adaptation. — Life is sweet. By a law of things, all that 
 lives clings to existence with a tenacity far greater than to all 
 else besides. Happiness being the one end of universal na- 
 ture, and existence the cord on which all enjoyments are 
 strung, its breach is their destruction ; to prevent which nature 
 has wisely and most effectually guarded life by implanting in 
 all that lives a love of it far surpassing all other loves com- 
 bined. What will not this love prompt us to dare and do for 
 its preservation. Nor do any of the “ wonderful works 55 of 
 nature surpass in beauty or efficacy this desire for prolonging 
 life and its joys. 
 
 Death is also constitutionally dreadful. That same ration- 
 ale which renders life thus sweet, that it may be preserved, 
 has also rendered death proportionally abhorent, that it may 
 be avoided. How terrified, how frantic, the docile ox is ren- 
 dered by the sight of blood or apprehension of slaughter. The 
 sluggish swine, in view of death, how resolute, how fierce ! 
 The hunted stag, when fleeing for his life, what swiftness, 
 what mighty leaps, what desperate exertions — nor surrenders 
 till all the resources of his nature are completely exhausted. 
 Corner that placid, fireside puss, and attempt to kill before 
 you bind or stun — what yells, how desperate, how terribly 
 fierce, and what tremendous exertions !* 
 
 Man, and even timid woman, threatened with death, yet 
 retaining power to fight for life — what well-directed, mighty, 
 and protracted exertions of body and mind, what superhuman 
 sagacity, what terrible ferocity ! What but impossibilities are 
 not surmounted ! What terrific looks! What agony of de- 
 spair ! Who can stand before his wrath ! What fiend more 
 malignant ! All produced by that fear of death which is only 
 the love of life, and both the means of its preservation. How 
 great the end ! How appropriate and efficacious the means ! 
 But for some such ever vigilant sentinel of life, it would be 
 destroyed, daily and hourly, if we had so many lives to live. 
 
 Does not this law interdict the slaughter of animals for food ? 
 
ITS FUNCTION* 
 
 153 
 
 Some such mental faculty is absolutely indispensable to the 
 preservation of life. 
 
 This faculty also contributes essentially to the preservation 
 of life by creating a resistance to disease. Thus two persons, 
 
 A. and B., exactly alike in constitutions, kind of sickness, and 
 all other respects, except that A. has Vitativeness large, and 
 
 B. small, are brought near the grave. A. loves life so dearly, 
 and clings to it with such tenacity as to struggle with might 
 and main against the disease, and he lives through it ; while 
 B., scarcely caring whether he lives or dies, does not stem the 
 downward current, does not brace himself up against it, but 
 yields to its sway, is borne downward, and swallowed up in 
 death. An illustrative anecdote. 
 
 A rich maiden, who had already lived twenty years longer 
 than her impatient heirs desired, finally fell sick, and was 
 evidently breathing her last. But, overhearing one of her by- 
 standing heirs congratulate another that she was now dying, 
 so that they would enjoy her fortune, and feeling indignant, re- 
 plied, “I won’t die; I’ll live to spite you;” meanwhile 
 putting forth a powerful mental struggle for life. She re- 
 covered and lived many years, evidently in consequence of 
 the powerful determination to live thus called forth. The 
 rabbit surrenders life in consequence of a slight blow, which 
 the rat, tenacious of life, scarcely minds. In the latter, Vi- 
 tativeness is large — in the former, small. It is very large in 
 king-fishers, and all who have shot them know how hard, 
 though wounded, they are to kill. Other things being equal, 
 the larger this organ the more energetically we resist disease, 
 and the longer we live. Hence physicians wisely attempt to 
 keep the expectation of life in their patients, because they 
 know how effectually hope of life promotes recovery. 
 
 236 . ITS CULTIVATION. DREAD OF DEATH. 
 
 This faculty should, then, by all means, be cultivated. So 
 important a means of warding off the fatal termination of dis- 
 ease should be cherished by all ; so that, to cling to life with 
 a tenacity however great, is not a sin but a virtue. Indeed, 
 the more we love it the more we fulfil a paramount duty to 
 
154 
 
 VITATIVENESS. 
 
 ourselves and our God. This faculty, like every other, was 
 given us to be exercised. Is not the preservation of life one 
 of our first and highest duties, and its wanton destruction, as 
 in suicide, murder, and even the injury of health, most wicked ? 
 We should cling to life with the grasp of desperation, not hold 
 it loosely or surrender it willingly. We should daily and 
 habitually cherish a desire to live, not encourage a willing- 
 ness, much less a desire to die — for such feelings do more to 
 to induce the death desired than can well be imagined, and 
 are therefore directly suicidal, and hence most criminal. 
 
 “ But shall we not hold ourselves in readiness to ‘ depart 
 hence/ and be with God whenever he calls us ? Is not this 
 a paramount Christian duty ?” God will never “ call” you 
 till you have so far outraged the laws of health as to prevent 
 your enjoying life, or else till your worn-out bodily powers 
 sink gradually down, under the weight of years, into the rest 
 of the grave. Those who die in adolescence and the prime of 
 life, call themselves, or are called by their fellow-men, into 
 premature graves, and called by violated physical law, not by 
 God. This is a suicidal, not a divine call, and involves great 
 moral turpitude, not a Christian virtue. True, after life has 
 been spent by disease or old age, such resignation to death is 
 well ; yet for those in health to cherish a desire or even wil- 
 lingness to die, is most wicked, because it actually hastens 
 death— and is virtual suicide. Premature death, or rather 
 those diseases which cause it, are dreadfully painful. Their 
 agonies are the climax of all agony, in order to compel us to 
 avoid them, and so prolong life. Is it then a Christian virtue 
 to “ rush upon the thick bosses” of death’s grim buckler ? Is 
 to seek what a primary instinct of our nature, for the wisest 
 of purposes, so abhors, a merit ? Does desiring to die, which 
 is virtual suicide, fit us for heaven ? 
 
 Yet in one sense death is desirable in itself and blessed in 
 its effects. Those pains already described, as rendering death 
 so dreadful, appertain, strictly speaking, not to death itself, 
 but to its cause — to those violations of the physical laws which 
 induce it. After life has been spent by age, or become so far 
 impaired by disease as to preclude farther enjoyment, nature 
 
ITS CULTIVATION. 
 
 155 
 
 kindly sends dea.th to deliver us from the consequences of 
 broken law. Death itself, especially a natural death, so far 
 from being painful, is a most benevolent institution. Living 
 as we do under the action of physical and mental laws, every 
 infraction of which occasions pain, without death to deliver us 
 fiom the painful consequences of laws ignorantly or carelessly 
 broken, we should in the course of a few centuries accumu- 
 late upon ourselves a number and aggravation of sufferings 
 absolutely insupportable, from which this institution of death 
 now kindly delivers us. Nor can we resist the conclusion 
 that the very act of dying is pleasurable, not painful. Is 
 every element of man, every arrangement of external and in- 
 ternal nature, promotive of enjoyment, and is death the only 
 exception ? The pains and horrors of death appertain only to 
 a violent death, never to that which transpires in accordance 
 with the institutes of nature, and then not to the act of dying, 
 but to that violation of the physical laws which occasions 
 death. Violent death — rather those pains which cause it — 
 alone is dreadful, and unexhausted life alone desirable — the 
 former horrible, and the latter sweet, only because of, and in 
 proportion to, the fund of life remaining. Let the vital powers 
 become gradually and completely exhausted, in harmony with 
 that principle of gradual decay which constitutes nature’s ter- 
 minus of life, and death has lost its horrors — is even a most 
 welcome visitor, in and of itself, to say nothing of those joys 
 into which it is the constitutional usher. Hence, infantile life 
 being always feeble, juvenile death is far less painful than 
 adult, and those of weak constitutions than those in robust 
 health. As the vital powers augment, they proportionally en- 
 hance the pleasures and consequent love of life, and dread of 
 death, yet the same inflexible law of things which causes life, 
 after it has attained its maximum, to wane and decline with 
 age, also proportionally diminishes both the desirableness of life 
 and the pains and fear of death, till, like the close of day, the 
 sun of life sets, the tranquil twilight which introduces night 
 supervenes, and life goes out gradually, and almost uncon. 
 sciously, just as twilight fades imperceptibly into night. This 
 gradual decay and final termination of life cannot be painful. 
 
156 
 
 YITATIVENESS. 
 
 So far therefrom, its accompanying repose, like the grateful 
 rest of evening after diurnal toil is ended, is far more pleasur- 
 able than all the joys of life combined. That very repose, so 
 agreeable to the old man, is the usher of death — is death itself, 
 and as this repose is sweet, so that death, of which it is a con- 
 stituent part, is still more so. Death is to life exactly what 
 retiring to sleep is to the day. The analogy between them is 
 perfect, only that the repose of the grave is as much more 
 agreeable than evening rest as the day and the twilight of life 
 are longer and more eventful than of the natural day. Nor 
 does death supervene till this grateful decline has consumed 
 every remaining power to enjoy in life, and suffer in death, so 
 that to die a natural death is simply to fall asleep “ without a 
 struggle or a groan.” 
 
 Then why contemplate death with horror ? As we do not 
 dread sunset, and as twilight is the most delightful portion of 
 the day, besides inviting that rest which is still more agree- 
 able, shall we not look forward to the close of life with pleas- 
 ure, not with pain ? We should even thank God for its 
 institution. 
 
 Yet mark : while we should not dread death itself, we should 
 look with perfect horror upon all those violations of the laws 
 of health which hasten it. Obey these laws and you com- 
 pletely disarm death of all its horrors, and even clothe it in 
 garments of loveliness. And this is the fatal error of mankind. 
 They regard death with perfect abhorrence, yet disregard 
 and perpetrate its cause — those violations of law which hasten 
 it. The object of this horror should be reversed. We should 
 love death itself, but words are powerless to portray the repug- 
 nance with which we should contemplate every abuse of health, 
 everything which tends to hasten death. Ye who dread this 
 king of terrors, obey the physical laws, and you disarm him 
 of every terror, and render your worst enemy your best friend. 
 In short, let us all love life with our whole souls, and cherish 
 it as our greatest treasure — as the casket of all our treasures. 
 Let us neither do, nor for a moment tolerate, the least thing 
 directly or indirectly calculated to impair health, and thus 
 shorten and enfeeble life, but do all in our power to promote 
 
INTERMENTS AND MOURNERS. 
 
 157 
 
 both. Let us shiink back horror-stricken, as from the poison- 
 ous viper, from every species of animal excess and indulgence 
 in the least injurious, and love God as we love life — his most 
 precious gift. 
 
 This scaring people by telling them that they may die soon, 
 is therefore both foolish and wrong. They will die soon if they 
 kill themselves or are killed, not otherwise. God will never 
 take their life except by old age. Telling them so will render 
 them careful not to commit suicide by breaking the physical 
 laws, whereas telling them that God may single them out and 
 pierce them with the arrows of death, is virtually telling them 
 that God may violate his own laws 24 26 27 . And this making 
 death a great scarecrow hastens it l25 , and also implants a feel- 
 ing of horror which haunts many a poor victim through life. 
 Teach men to shudder at and avoid the causes of premature 
 death, not death itself. 
 
 237 . THE DEAD AND THEIR INTERMENT! MOURNERS. 
 
 That repulsion with which most people look upon the dead, 
 is weak and painful. The ravages and pains of disease gen- 
 erally stamp a most repulsive and ghastly impress upon the 
 corpse, and this is the probable origin of the dread occasioned 
 by the sight of them ; yet, as just seen, this is the consequence 
 of their disease, not of death itself. The dead will not hurt 
 us ; then why fear them ? Besides, their bodies are not them. 
 Their spirits are themselves 19 , and these are gone. Their flesh 
 and material form are only the organs or tools by which they 
 manifested their minds while alive— are the outer garments 
 they wore, and should not therefore be an object of dread. 
 
 A single consolatory remark to those who shudder at the 
 idea of being devoured by worms. This is palliated, if not 
 obviated, by the fact that as our bodies are wholly insensible 
 as well as useless, it will not matter in the least to us whether 
 all alive with worms, or eaten up by beast, or what becomes 
 of them ; and secondly, nature is a perfect economist. She 
 allows nothing to go to waste. The dead tree decays, en- 
 riches the land, and thus does good. All vegetable, all animal 
 offal is converted, by this all-pervading law of decay, into 
 14 
 
158 
 
 VITATIVENESS. 
 
 manure to re-enrich the earth, and re-enter into the formation 
 of life 240 . Shall, then, the human body be exempt from this 
 law ? After our bodies have become wholly useless to us, 
 why not be even glad that they can be converted into food for 
 other forms of life? Why not gladly let nature “save the 
 fragments, that nothing be lost ?” Nature compels their dis- 
 solution, and thus their burial. Then let other orders of 
 beings enjoy what we cannot. Let this great doctrine of 
 economy be fulfilled in us after death, as it is in all else that 
 lives. 
 
 And the modern suggestion of cemeteries — of rendering 
 burying-places agreeable — is unequivocally excellent. Let 
 it be encouraged and universally adopted. 
 
 Nor should we grieve inconsolably over the loss of dear 
 friends and children. Does our grief benefit them ? — or ben- 
 efit ourselves, even ? That their death is heart-rending, is ad- 
 mitted ; yet, after they are once dead, what remains to us but 
 to derive all the good we can therefrom, and suffer as little 
 evil ? Pining over their loss is more directly calculated than 
 almost anything else permanently to disorder the nervous sys- 
 tem, and break down the health. Nor is it suspected how many 
 hasten their own death by grieving over that of their friends. 
 This, as already seen, is wrong — is partial suicide 236 , and 
 should never be allowed. Shall we kill ourselves because 
 they are dead ? Shall we inflict upon our friends, by hasten- 
 ing our own death, the same evils their death has inflicted on 
 us ? Shall we continually irritate the wound, and thus keep 
 it fresh ? Rather heal it up, and learn therefrom these two 
 great practical lessons it teaches — first, to hold our own lives 
 and healths as most sacred, and spare no pains to prevent their 
 injury and enhance their power ; and, secondly, to cultivate 
 those higher and holier emotions which shall fit us also to die. 
 Such a lesson should by no means be allowed to pass unheed- 
 ed, yet it should inspire within us longings after a higher and 
 holier state of moral excellence, as well as loosen our grasp 
 on earth as such, not break down our health and weaken our 
 minds. 
 
 Yet when death transpires in harmony with the ordinances 
 
FUNCTION OF COMBATIVENESS. 
 
 159 
 
 s>f nature, that is, after the vital powers are fully spent, we 
 shall not feel like grieving even for a lost parent or companion. 
 Then let us all religiously preserve our health till we die a 
 natural death, so as thus to escape all the agonies of prema- 
 ture death, and not torment and injure our friends with grief 
 for our loss. To repeat, be entreated, dear reader, to pre- 
 serve health by rendering strict oeedience to its laws. 
 
 6. COMBATIVENESS. 
 
 238. DEFINITION, LOCATION ; LARGE AND SMALL. 
 
 Energy ; resistance ; self-protection ; defence in gen- 
 eral ; personal courage ; presence of mind ; opposition ; de- 
 termination ; boldness ; resolution ; get-out-of-my-way ; 
 let-me-and-mine-alone ; resentment ; anger ; a threaten- 
 ing, CONTRARY Spirit. 
 
 Located an inch and a half behind the tops of the ears, on 
 the line drawn to find Parentiveness 219 . 
 
 Large Combativeness imparts resolution, determination, 
 fearlessness, and a disposition to grapple in with obstacles, 
 and drive through whatever opposes our progress. Small 
 Combativeness renders its possessor so amiable and good as to 
 be good for nothing. The idea that this faculty renders tho. 
 who have it large ill-natured, surly, contentious, contrary, 
 fault-finding, pugnacious, rowdyish, and inclined to “ knock 
 down and drag out,” is incorrect. That it often does all this, 
 and much more to the same effect, is readily admitted ; yet 
 these are its perversions, not its legitimate functions. Its 
 precise nature and office are disclosed by its 
 
 239 ADAPTATION AND CULTIVATION- 
 
 If man had been placed in a state of being in which noi 
 only everything he requires had been furnished, paradise-like, 
 at his hands, but also which required no tilling, and no effort 
 whatever in either the physical or moral world, this faculty 
 would not have been needed, because it would have had 
 nothing to do. But, so far therefrom, he is placed in a state 
 
160 
 
 COMBATIVENESS. 
 
 of being which requires a perpetual struggling against the 
 .winds of opposition and the tides of difficulty. We were 
 placed here to “ till the earth and to keep it ;” and in what 
 does this consist but in removing a constant succession of op- 
 posing obstacles, and a constant coping with physical obstruc- 
 tions ? Even at manual labor, those without Combativeness 
 would not earn their salt, because they take hold of every- 
 thing, if they take hold at all, with an “01 can’t if I try !” 
 which prevents even their trying, and renders them inefficient 
 and helpless. But large Combativeness creates an “ I-can- 
 and-I-will,” which lays hold of everything with a courage 
 and -determination which will not submit to be foiled — which 
 jerks everything undertaken right straight along in double 
 quick time, just as the steam-car does the train. Thus, if 
 only a log is to be lifted or a stone removed, large Combative- 
 ness catches hold of it and hurls it out of the way, with a 
 “that’s nothing,” “I can do more than that;” while small 
 Combativeness waits, and looks, and considers whether it can 
 be done, and finally gives it up as impossible. This organ is 
 intimately connected with the hands, whence those in whom 
 it is large, when they do strike, strike much harder than they 
 suppose, because of that vim and might which this faculty 
 imparts to the blow. 
 
 In the moral world, too, obstacles are to be overcome. 
 Men are not angels. To accomplish or enjoy, we must push 
 our projects straight through an almost unbroken series of 
 obstacles, and urge our way along through life. The tame 
 and passive can never do, become, or enjoy, anything, but will 
 be a burden to themselves and those on whom they depend. 
 Those who want anything in this life must help themselves 
 to it, or go without it ; and those who require protection must 
 protect their own interests. Other people have their hands 
 full of their own affairs. Thus, a pusillanimous boy is im- 
 posed upon. He cows down and snivels out, “ I’ll tell ma !” 
 yet before “ ma” can take his part, the aggressor is off. But 
 this organ gives that determined energy which says in act, 
 and which all understand perfectly, “ Take care how you 
 invade my rights;” “know that I’m no chicken.” 
 
ITS FUNCTION AND CULTIVATION. 
 
 161 
 
 Its influence on the voice in conversation and public speak- 
 ing is in keeping with, and illustrates, this its general force- 
 imparting influence on the character. Large Combativenesa 
 is to words and their enunciation what a full charge of powde* 
 is to a ball, namely, it hits each word a propelling thump as 
 it comes out, and expels it with such force as to strike the 
 auditors, as it were, with unction and emphasis, so as to com- 
 mand attention, and make and leave a distinct impression ; 
 whereas small Combativeness lets the words drawl slowly and 
 fall tamely at the speaker’s, or rather whiner’s, feet. Its in 
 fluence on the style of writers is similar, and it causes both 
 writer and speaker to use words of a harsher and more posi- 
 tive import. Much of that positiveness of manner and bold- 
 ness of expression usually attributed to self-esteem is caused 
 by this faculty. 
 
 Its influence in urging forward the truth, driving reforms, 
 and exterminating existing evils, may be inferred from its 
 other influences on character as just explained. No man can 
 be a reformer without it. Those in whom it is deficient are 
 as tame and powerless in the intellectual and moral world as 
 in the physical. In short, when large, it infuses into all its 
 possessor says, does, and is, a spirit of boldness, daring, reso- 
 luteness, courage, vigor, tone, efficiency, defence, unflinching 
 determination, defiance, and let-me-and-mine-alone, as well 
 as get-out-of-my-way, which wards off all imposition, breaks 
 through all opposition, and overcomes all obstacles, 
 
 A faculty thus indispensable to success should by all means 
 be cultivated ; for what can you accomplish or become with 
 out it ? And to develop it, exercise it. Never indulge an 
 “ I can’t.” Never allow yourself to be beaten, provided you 
 are right — a point which you should determine upon before 
 you begin. Do not be so faint-hearted as not to try, but make 
 a bold — though always judicious 250 — push, and then follow up 
 so energetically as to carry all before you. None of this 
 tame pusillanimity which palsies effort, but be resolute. Dc 
 not stop to enumerate all the little obstacles in your path, but 
 carry them by storm. And speak out as fearlessly and em- 
 phatically as though you meant all you said, and intended to 
 14 * 
 
162 
 
 COMBATIVENESS. 
 
 make others feel it. Not with impudence, but with force. 
 And carry this state of mind throughout all you say, do, and 
 are 
 
 Especially to cultivate this faculty, strengthen the body, and 
 tone up the general health, directions for which were given in 
 “ Physiology because whatever strengthens it thereby in- 
 vigorates the brain 210 . As to fever the body inflames and 
 perverts the propensities 209 , so to improve the former strength- 
 ens but does not vitiate the animal organs. 
 
 Combativeness often requires to be thus cultivated in chil- 
 dren and youth. When a child breaks down under trifling 
 obstacles or opposition, and cries when scolded or told to do 
 different things, or considers molehills mountains, and gives up 
 easily to difficulties, or when a young man waits and hesi- 
 tates as to what kind of business to engage in, or, after he has 
 chosen his profession, sits down and waits for business to come 
 to him, or is disheartened and always telling under how many 
 disadvantages he labors, or how others impose on him, this 
 organ in both requires to be cultivated. And to do this, never 
 break down upon them, or find fault, or tell them how much 
 better if they had done thus and so, but encourage them in 
 regard to the future. Keep them doing, and tell them they 
 can if they only try. As long as you do it all for them, they 
 will do nothing for themselves ; but so manage as to compel 
 them to rely on themselves, and elbow their own way along 
 through life. Even to provoke such will not do them much 
 damage, provided you do not carry it so far as to break down 
 and subdue their spirit, but only just far enough to make them 
 resent the imposition. Indeed, I have often seen people made 
 much better by being maddened — seen their pains, headaches, 
 and other physical and mental maladies dispelled by effec- 
 tually rousing a combative, self-protecting spirit. 
 
 To overcome, this is its specific function. Hence, to in- 
 crease its action encourage them to overcome something. Do 
 not give them so much to do as to dishearten them. Rally 
 their courage. Tell them they can do it if they try. Show 
 them that by putting the matter right through they will gain 
 this and that desirable end. Above all things, do not wait on 
 
ITS REGULATION. 
 
 163 
 
 them in little matters, or fuss over them, or baby them, or 
 let others do for them, but incite them to fall back upon 
 their own energies, and consummate their own wishes and 
 purposes. And when such, or almost any children, fall or hurt 
 themselves, instead of picking them up, let them pick them- 
 selves up, unless severely hurt, and instead of sympathizing 
 or condoling piteously with them, encourage them by telling 
 them it is only a trifle, to not mind it, but to jump up and try 
 it again. To pity them makes them think their misfortune is 
 greater than it is, and predisposes them to break down under 
 trials, whereas, since all are exposed to reverses or calamities, 
 children should early be fortified against them by being en- 
 couraged to bear up with heroic fortitude against the minor 
 reverses of youth. Pity rather breaks them down and discour- 
 ages, whereas fortitude to buffet adversity manfully is a most 
 essential element of success and happiness, and should be in- 
 fused into them from the cradle all along up through life. 
 
 Though Combativeness, in its normal function, should often 
 be encouraged in children, fretfulness, temper, contention, 
 wrangling, hating, and this whole class of mental operations 
 are perversions of this faculty, and therefore wrong 208 . This 
 brings us to discuss 
 
 240 . ITS ABUSES AND DUE REGULATION. 
 
 When excessive, or perverted, or not governed by the higher 
 faculties, it degenerates into pugnacity, gives a quick, fiery 
 temper, and engenders contentious, ungovernable, fault-find- 
 ing, cross, and ugly feelings and conduct, and sometimes leads 
 to rowdyism, fighting, mobocracy, tumult, etc. From its ex- 
 cessive or perverted action spring most of the bickerings, con- 
 tentions, law-suits, wranglings, threatenings, animosities, liti- 
 gations, abusiveness, polemical discussions, wrath, ill-temper, 
 etc., which prevail in society. This is also one of the faculties 
 which curse and swear, of which, however, hereafter. 
 
 The contentious are necessarily unhappy, and quarrelsome 
 children are a torment to themselves and to all around them ; 
 but “ blessed are the peace-makers” for they shall enjoy life. 
 Have readers never noticed how much more agreeable and 
 
164 
 
 COMBATIVENESS. 
 
 happy their own feelings and those of the whole family, when 
 a child is mild, pleasant, sweet in looks and words, and good- 
 humored, than when the same child is cross, ugly, fretful, 
 spiteful, disobedient, hateful, and crying half the time l In 
 other words, predominant Combativeness renders its possessor 
 and all around unpleasant and unhappy. 
 
 The usual conduct of parents to their children is calculated 
 to excite this organ in the most direct and powerful manner, 
 “ and that continually,” rather than allay it. Most parents 
 fret, or scold, or blame, or punish their children daily and al- 
 most hourly, and that, too, for things either harmless in them- 
 selves, or else perfectly right. For example : children, as is 
 perfectly natural, make a great noise, both with their tongues 
 and feet. This is as it should be. Without action, they die ; 
 and nothing contributes more to the development of the child’s 
 body, and thereby of the mind, than the noisy plays and prat- 
 tle of youth. Talking incessantly, hallooing, etc., inflate the 
 lungs, and increase the circulation of the blood, besides devel- 
 oping the muscles 145 — functions of the last importance to them, 
 and for which nature has amply provided in the restlessness 
 and talkativeness of their natures. And yet, fifty times in the 
 day, all their innocent prattle and healthful play are broken 
 in upon by parents and teachers, in a combative spirit and 
 tone — “ Oh, do hush your eternal clatter !” “ Stop that noise 
 
 yonder, or I’ll give you something to make a noise about,” 
 (chastise you,) or, “ Do be still, children, you’ll make me 
 crazy or, “ There, now sit down, and sit still ! If you stir, 
 or make another bit of noise for an hour, I’ll punish you,” or 
 some similar threat or imperious command. As well punish 
 them for breathing, as for talking or playing boisterously. 
 They cannot avoid the latter any more than they can stop 
 the former. They should not stop. They are but yielding 
 obedience to an irresistible law of their natures, and should be 
 encouraged and facilitated rather than repressed. If they are 
 in your way, let them go out of doors to romp and prattle 
 there : but do not, I beseech you, continually irritate their 
 tempers, by requiring of them what they cannot and should 
 not perform, and then blame or punish them for disobedience 
 
ITS RESTRAINT. 
 
 165 
 
 A child takes hold of a table spread, and thoughtlessly pulls 
 it along till a dish or two falls off ; for which he is severely 
 punished, though he intended no harm. Or it is told to 
 bring a tumbler of water, or something else, in doing which it 
 slips down and breaks a dish, or does some other damage. 
 Your own Acquisitiveness is wounded by the loss, and your 
 Combativeness excited, which makes you scold, whereas you 
 should pity. Thus it is that children are blamed for a thou- 
 sand similar things constantly occurring, when entirely inno- 
 cent, or deserving commendation. This finding fault just 
 because they do not know how to do things exactly to suit 
 you, or because it is not done exactly as you wish, excites 
 their Combativeness 215 and reverses their Conscientiousness, 
 hence they, too, grow up to find fault, and be ill-tempered. 
 Their Combativeness is kept in a continual ferment, and con- 
 sequently becomes morbidly and permanently active, and so 
 breaks forth continually upon themselves and even upon in- 
 animate objects. 
 
 Or, it may be, that a child hits its toe against a stick, stone, 
 or chair, and falls down and hurts itself. The over-tender 
 mother catches up that which caused the child to fall, and 
 whips or scolds it for hurting “ itty sissy.” The next day, 
 another child occasions pain to “ itty sissy,” and she, follow- 
 ing the example set by her parent or nurse, of punishing what 
 gives it pain, beats the other child, and gets beaten back again, 
 and a regular quarrel ensues ; whereas, if the parent had but 
 taught lessons of forbearance and forgiveness rather than of 
 revenge, the disposition of the child would have been sweet 
 and amiable. 
 
 Some, whose Mirthfulness and Combativeness are active, 
 take pleasure in teasing children, just to witness their angry 
 and saucy retorts. This is most pernicious. Children should 
 never be plagued. Parents, if you love your families, remon- 
 strate with those who provoke your children, and if they do 
 not desist, dismiss them. On no account should you suffer the 
 tempers of your children to be permanently soured, and their 
 moral feelings lowered, by being tantalized. Children get 
 much of their ill-temper from being plagued. 
 
166 
 
 DESTRdCT' VENESS. 
 
 7. DESTRUCTIVENESS, OR EXECUTIVENESS. 
 
 241. DEFINITION, LOCATION, LARGE, AND SMALL. 
 
 Force ; extermination ; indignation ; severity ; harsh- 
 ness ; sternness ; walk-right-through-ativeness ; dispo- 
 sition to DESTROY, TEAR, BREAK DOWN, CAUSE PAIN, and CRUSH 
 whatever obstructs its path. 
 
 Located above the upper junction of the ear with the head, 
 and extending about an inch above this junction. It runs 
 from Combativeness forward. The line drawn from the eyes 
 through the tops of the ears 219 , passes through the centre of 
 this organ. It is large in the accompanying engraving of 
 Gotfried, who poisoned her own parents, children, and hus- 
 band — thirteen in all — but small in that of Eustache, who 
 saved his master from the St. Domingo massacre, spent all his 
 means in doing good, and received a gold medal as a token of 
 his exalted virtues. 
 
 DESTRUCTIVENESS LARGE. SMALL. 
 
 Large Destructiveness imparts hardness, harshness, force, 
 sternness, severity, and a disposition to break through or exter* 
 
ITS CULTIVATION. 
 
 lt>7 
 
 minate all obstacles ; renders its possessor fearful when pro. 
 voked ; and delights in destroying whatever requires destruc- 
 tion, as well as endures and inflicts pain ; while small Destruc- 
 tiveness can do neither, but is pusillanimous and inefficient, and 
 shrinks from the sight and endurance of pain. Its function 
 will be rendered still more clear by its 
 
 242 ADAPTATION AND CULTIVATION. 
 
 Universal nature is one grand and perpetual process of 
 destruction ; and to this process Destructiveness is adapted, 
 and adapts man. Moreover, for the wisest of reasons, man is 
 governed by laws 5 . But without pain attached to their viola- 
 tion, to deter from repeated infraction, half their present sanc- 
 tion would be wanting 6 . In this permission and existence of 
 pain, Destructiveness has its counterpart, and to it adapts 
 mankind. Many things also require to be destroyed. Thus, 
 before we can till the earth and gather the comforts of life 
 around us, trees must be felled, the land cleared, broken up, 
 and subdued, and many noxious things exterminated. With- 
 out this faculty, even grain could not be gathered, or fruit 
 plucked, or any important end of life attained. The requi- 
 sition for its exercise in the moral world is still greater, as 
 without it no evil could be exterminated, no good could be 
 effected. Its improvement, therefore, becomes as important 
 as this function is indispensable. 
 
 In effecting such cultivation, bear in mind that great prin- 
 ciple of inter-relation existing between the body and the base 
 of the brain 210 . To fever the body irritates this organ, and 
 to invigorate the former imparts tone and power to the latter ; 
 so that to improve the health — directions for doing which will 
 be found in Vol. I. on Physiology — is the natural and most 
 effectual method of imparting tone and power to this fac- 
 ulty. This means also promotes its normal and virtuous 
 exercise 208 , while to inflame both the body and this organ by 
 heating meats and drinKs, or by tantalizing others, killing 
 animals, or causing pain, occasions its abnormal, and of course 
 depraved, action. Its legitimate office being to destroy nui- 
 sances and break through difficulties, it can be developed by 
 
168 
 
 DESTRUCTIVENESS. 
 
 cultivating force and executiveness, by breaking through 
 obstacles, and throwing yourself into those situations where 
 you are obliged to cope with difficulties. Take the rough- 
 and-tumble of life with a zest, and put your plans straight 
 through all that opposes them. Exercise it under Conscien- 
 tiousness in moral indignation against the wrong, and in urging 
 forward the right. Stand by the innocent. Brace yourself 
 against the guilty. Exercise this element in these and simi- 
 lar ways, and its tone and vigor will improve ; but never 
 allow yourself to indulge a weakly, inefficient spirit. 
 
 To develop this faculty in children, put them upon their own 
 resources, encourage them to help themselves ; and instead 
 of doing for them those thousand little services which mothers 
 so generally perform, let them do for themselves or go with- 
 out. Push your inefficient son out into the stream of life to 
 buffet for himself its winds of difficulty and waves of oppo- 
 sition, and while you stand by to encourage him to keep his 
 head above water, and to raise him in case he should sink, 
 let him do all his own swimming. Make him hoe his own 
 rows and fight his own battles. In short, place the natural 
 stimulants of this faculty before it, and you can soon inspire 
 him with all needed force and energy. 
 
 243 . ITS DUE REGULATION AND RESTRAINT ! SWEARING. 
 
 But this faculty is generally too large, relatively, and also 
 abnormal in function, and therefore requires a hundred-fold 
 more regulation and restraint than cultivation. Most mankind 
 are too harsh, vituperative, bitter, sarcastic, and even cruel, 
 revengeful, and malicious, and too many are warlike and 
 murderous — all perversions of this faculty. Most of that 
 animosity, rage, hatred, cursing, swearing, and the like, so 
 prevalent among men, are begotten by this faculty. How can 
 they be checked in ourselves and others ? 
 
 First, by the principle of diversion. When you find your 
 wrath rising unduly in conversation or business, turn on your 
 heel and banish the provocation, however great, by doing or 
 thinking of something else — something which shall effectually 
 withdraw your mind from the aggravation and consequent 
 
SWEARING. 
 
 169 
 
 anger. This dwelling on them, while it seldom obviates any 
 evil, only still farther sours the temper and re-enlarges Destruc- 
 tiveness. Reflect, in addition, that the error may possibly be 
 yours — that your enemy thinks himself wronged as much as 
 you do, and justifies his course as much as yru do yours ; 
 that to err is human ; and that the cause of the dispute may 
 possibly be on both sides ; that even if he alone is in fault, yet 
 that, as you hope to be forgiven, so you must be willing to 
 forgive ; and that very likely the fault of which you perhaps 
 justly complain may have been caused by an irritated state 
 of his stomach and nervous system, and the consequent pre- 
 ternatural and abnormal action of his Destructiveness 208 210 , 
 or of yours, or perhaps that of both — that he and you may 
 be more sick than intentionally depraved ; that, even sup- 
 posing the worst, to turn the other cheek is Christian, and 
 to overcome evil with good is divine. This diversion, in 
 connection with these and kindred reflections, will soon curb 
 your temper, and restore a serene and happy frame of 
 mind. 
 
 Especially never swear. What are oaths and curses but 
 expressions of wrath and vengeance ? The moral sentiments 
 never swear. Nothing but animal propensity in its worst 
 form, and ungoverned by the higher faculties, ever feel or 
 utter imprecations. Reference is not now had to the sinfulness 
 of oaths as blaspheming the name of God, but to that gross 
 animality of which cursing is the natural language. Angels 
 never swear, only devils, or mankind when and as far as they 
 are animal and devilish. And the more effectually one can 
 swear, the more of an animal he is. Oaths and blasphemies 
 are the emanations and barometers of Combativeness and De- 
 structiveness, ungoverned by moral sentiment and intellect, 
 and therefore the reverse of goodness 211 . The better any man, 
 the less he swears ; the worse, the more. And those who 
 pride themselves in their swearing capabilities, are but vaunt- 
 ing and glorying in their own shame and depravity. 
 
 Above all things, do not make so consummate a fool of 
 yourself as to curse inanimate things or dumb brutes. As 
 though sticks and stones were to blame ! What fault there 
 15 
 
170 
 
 DESTRUCTIVENESS. 
 
 is, is yours. What is more unreasonable or wicked than 
 damning senseless things 1 
 
 Still more ridiculous and wicked for children to swear, ex- 
 cept when they do it from imitation. To see boys try to utter 
 oaths, and bandy each other with curses and imprecations, is 
 shocking in itself, and shows in what society they have min- 
 gled, Yet the way to stop children from swearing is to sub- 
 due that Combativeness and Destructiveness which begets this 
 ridiculous, depraved habit. 
 
 To restrain the Destructiveness of children is probably the 
 most difficult, as it certainly is the most important duty con- 
 nected with their education. Even very young children, in 
 whom this organ is large, as it generally is, instinctively 
 break, burn, and destroy, playthings, and whatever they can 
 lay hold of, and older ones are rough, harsh, and boisterous at 
 play, and too often evince much severity of temper with vin- 
 dictiveness and violence of anger, perhaps throw themselves 
 on the floor, and bawl lustily, or even stamp, kick, bite, strike, 
 and foam with rage. A boy only four years old, brought up 
 in a tavern,* and continually teased, becoming enraged at his 
 brother, caught up a fork and plunged it into his neck. Many 
 parents are pained by similar ebullitions in their children, and 
 would give the world to be able to reduce their temper, yet all 
 their efforts only make matters worse. How can such parents 
 manage such children ? 
 
 One of the first and most effectual steps consists in employ- 
 ing that principle of diversion already prescribed for adults. 
 When your child becomes angry, talking to him, be it ever so 
 kindly, only still farther enkindles his fierce wrath ; and pun- 
 ishment, even though it ultimately subdues, only still farther 
 re-excites, and thereby re-increase that Destructiveness which 
 you wish to restrain. To say nothing till the fit subsides of its 
 own accord also allows that exercise of this organ which en- 
 larges it. But if some member of the family should set on 
 
 * A liquor selling bar-room is the ast place on earth for bringing up 
 children, because there they see and hear all that is bad, and little good, 
 learn to swear, blackguard, and fight, and form associations of a most 
 ruinous character 21 °. 
 
ITS RESTRAINT IN CHILDREN. 
 
 171 
 
 foot some music, or noise, or blow a horn, or beat a tin pan, 
 or do anything else calculated to divert attention, away he goes, 
 forgetting alike his grievance and its cause, and this allows 
 the inflamed organ to become quiescent sooner than any other 
 method could do. To excite his Mirthfulness by playing with 
 him will subserve the same important end. When the fit is 
 over, talk to him, but of this hereafter. 
 
 Not to excite Destructiveness should, however, be your 
 great concern. Avoid provoking those whose Destructiveness 
 you would reduce. Every provocation only re-inflames this 
 organ, and the more quiet you can keep it the less strength it 
 will acquire. The principle on which this all-important in- 
 ference is based has already been fully proved 214 215 , and we 
 beg parents to heed it, and put it rigidly in practice. 
 
 “But,” it is inquired, “ shall we be so fearful of displeas- 
 ing them as to indulge them in all their desires, and thus vir- 
 tually surrender the reins of government to their caprices V 9 
 Just how far it is best to indulge them, it may be difficult to 
 say, or, rather, must be determined by the particular circum- 
 stances at the time, yet this general principle may be taken as 
 a fundamental guide — to indulge them in all those little mat- 
 ters not positively wrong or injurious in themselves ; because, 
 by so doing, you awaken or augment that love already shown 
 to be the great means of securing obedience 221 . Yet we can- 
 not profitably discuss the best mode of governing them, or, 
 indeed, of curbing our own Destructiveness, till we have 
 analyzed those other and higher faculties which constitute the 
 principal means of holding abnormal propensity in check. 
 Meanwhile, we wish effectually to re-impress two cardinal 
 points upon the minds of parents — the first, that the more this 
 faculty is excited and exercised the more it becomes enlarged 
 and re-invigorated 214 , and therefore that children should be 
 provoked as little as possible, and hence should be treated with 
 mildness, leniency, and affection ; and, secondly, that much 
 of their ugliness is caused by the irritated state of their bodies 
 and of course propensities 210 , so that the great means of sub- 
 duing their temper, and exchanging their badness for goodnes? 
 is by diet, regimen, and keeping their bodies ir a normal and 
 
172 
 
 DESTRUCTIVENESS. 
 
 vigorous state by fulfilling the laws and conditions of health, 
 directions for doing which were prescribed in Yol. I. 
 
 To one other point in this connection special attention is 
 invited. Parents, especially mothers, often induce a feverish 
 state of their own nervous systems, by confining themselves 
 within doors day after day, and month after month, without 
 exercise, except what is too partial to be of much service, 
 without fresh air, and in heated rooms 162 ; eating unwholesome 
 food, pouring down strong decoctions of tea and coffee, etc., till 
 a chronic irritability of their nerves and brain, and perhaps 
 a slow fever, supervene, which of course render them fret- 
 ful 209 . Ignorant of the fact that this irritability is induced by 
 fhe disorder of their own nervous systems, they blame others, 
 while they alone are blamable. They vent these sick and 
 sour feelings on their children, and find fault with every little 
 thing. Being so very nervous, noise is especially painful to 
 them, and they therefore pour out a continual dribbling of 
 blame and anger upon their children because they are noisy, 
 and for a thousand other things which the very nature of 
 children compels them to do. Children feel that they are 
 blamed without cause. This wounds and lowers their moral 
 feelings. In harmony with a principle already presented, 
 Combativeness in parents naturally excites the Combativeness 
 of their children 2l5 , and the consequence is, a permanent ex- 
 citement and an undue development of these Organs; and all 
 because parents violate the laws of health. Do, parents, look 
 at this subject in its proper light, and keep yourselves well. 
 This will induce good feeling in you, which will continually 
 excite, and thereby develop, the moral, better feelings of your 
 children 25 , and cause them to grow up under the rein of 
 the mo"al sentiments. 
 
FUNCTION OF ALIMENTIVENESS. 
 
 173 
 
 8. ALIMENTIVENESS 
 
 “ Put a knife to thy throat if thou be a man given to appetita ’ 
 
 244 . DEFINITION, LOCATION, LARGE AND SMALL 
 
 Appetite; the feeding instinct; desire for nutrition; 
 hunger, or craving for food ; a hearty relish for edibles. 
 
 Located half an inch forward of the junction of the fore 
 and upper part of the ears with the head. It is very large in 
 the accompanying engraving of that notorious glutton, the em- 
 peror Vitellius, who had two thousand different dishes of 
 fish, and seven thousand of fowls, served up at a single meal, 
 
 ALIMENTIVENESS VERY LARGE. 
 
 and expended, on his table alone, at the enormous rate of 
 one hundred millions annually, till his exasperated subjects 
 tore him in pieces ; otherwise the immense opulence of th* 
 15 * 
 
174 
 
 ALIMENTIVENESS. 
 
 Roman empire would not have sufficed to support his table a 
 single year ! See the glutton, not only in the fullness before 
 his ears, but throughout his entire physiology. 
 
 Large Alimentiveness gives a hearty relish for substantial, 
 nourishing food, and, when nature requires sustenance, enjoys 
 it more and more in proportion to the size and activity cf this 
 organ, and the need of nourishment ; loves to eat, and takes 
 a great deal of pleasure at the table, yet does not necessarily 
 require great quantities of food, or highly-seasoned dishes, 
 but simply enjoys what nature requires for sustaining life and 
 health, as to both quantity and quality. Gormandizing is often 
 the result of its being too large, yet generally the product of 
 its perversion 208 , or of an inflamed condition of the stomach 69 , 
 or both, and these of eating highly-seasoned, indigestible, and 
 injurious kinds of diet. These inflame the stomach, and its 
 inflammation causes those hankerings and cravings which ac- 
 company dyspepsia, and cause gluttony. Let men eat plain 
 food, of the right kinds, as prescribed in “ Physiology/’ and if 
 they have dyspectic tendencies, obviate them by following the 
 prescriptions there laid down, and the danger of over-eating is 
 comparatively small ; yet that, as it is, nearly all now eat 
 twice or thrice as much as nature requires, and every way 
 very badly, was there abundantly shown 65 66 67 68 69 . 
 
 Small Alimentiveness cares little about food ; experiences 
 little hunger even during protracted fasting ; and is compara- 
 tively regardless alike of what it eats, or whether it eats or 
 not. Those who are so fond of nice things, and so, very par- 
 ticular that they must have their food cooked just to their 
 liking or they cannot eat, are generally rendered so less by 
 large or small Alimentiveness than by stomatic disorder, or by 
 a finely organized temperament and consequent fastidiousness 
 in regard to everything ; that is, by the state of this organ 
 rather than by its size. But its precise function will be ren- 
 dered more apparent by its 
 
 245 . ADAPTATION AND MEANS OF CULTIVATION. 
 
 Man is an eating animal. By a law of his physical consti- 
 tution, every exercise of every muscle, nerve, and organ — 
 
ITS FUNCTION AND CULTIVATION. 
 
 175 
 
 every function of mind and body — expends both organic ma- 
 terial and vital energy 28 . These must of course be re-sup- 
 plied, or complete exhaustion must ensue 29 , which would 
 soon destroy life 165 . This re-supply is effected in part by the 
 stomach. Man requires food 29 , and is furnished with a diges- 
 tive apparatus for converting it into blood, flesh, organ, etc., 
 whereby life is prolonged. But without some innate faculty 
 to create a love of food, or occasion hunger, we should become 
 so deeply engaged in our various avocations as to forget to eat, 
 or be unwilling to spare the requisite time — even now too 
 many do this — and thus not only forego the pleasures of 
 the palate, but actually starve ; to prevent which nature kindly 
 implants in every human being this feeding instinct, and has 
 60 related it to the stomach, that the latter, when it requires a 
 re-supply of nourishment, excites the former to crave food. 
 This craving becomes louder and more imperious in proportion 
 to the urgency with which the system requires nutrition, until 
 finally it becomes a master passion, and renders its starving 
 subject so desperate as to devour even his own flesh and drink 
 his own blood, when he can obtain nothing else to satisfy its 
 rapacious cravings. Of all forms of death, starvation is prob- 
 ably the most terrible, and of all our other appetites and pas* 
 sions, that for food, when fasting has been injuriously pro- 
 tracted, is probably the most desperate. Does not this law of 
 nature give all mankind in a starving condition an “ inalien- 
 able right” to food wherever they can find it ? Are not 
 those who have abundance, solemnly bound to feed those who, 
 after having done their best to procure an honest maintenance, 
 aie unable to do so? Shall the starving Irish peasant appeal 
 in vain for bread? Nor is any other occupation more honor- 
 able than agriculture. 
 
 To cultivate this faculty, indulge it by enjoying food and 
 eating with a relish. Food was made to taste good and be 
 enjoyed. Gustatory pleasure is as lawful as the pleasures of 
 doing good, and he who cuts it short by eating too fast, or net 
 dvi y indulging it, commits as much sin as he who denies to any 
 other faculty its primitive gratification. Nor should it be for- 
 gotten that when we so eat as to gratify this faculty in the 
 
176 
 
 ALIMENITIVENESS. 
 
 most effectual manner possible, we thereby eat so as to feed 
 the body in the best manner possible ; and, by converse, that 
 all injurious kinds and quantities of food curtail gustatory 
 pleasure as well as physical and mental capabilities. Those 
 kinds and amounts of food, and that mode of eating it, are 
 best which relish most 33 ; so that to eat right confers the 
 greatest amount of general as well as gustatory enjoyment. 
 The idea, therefore, that appetite must be denied, is erroneous. 
 Only its abnormal, perverted, and painful exercise requires 
 restraint or denial. 
 
 246 . ITS RESTRAINT AND RIGHT DIRECTION, 
 
 Few faculties are more generally perverted than this ; and 
 only one, Amativeness, stands in greater need of right direc- 
 tion. The Bible tells us that the sin of our first parents con- 
 sisted in eating ; and both physiology and fact attest that per- 
 verted appetite, or the enormous gormandizing of rich and 
 stimulating kinds of food, in connection with alcoholic and 
 other noxious drinks, cause a great proportion of the depravity 
 of mankind. Paul meant something when he commanded, 
 “ Be ye temperate in all things nor does the Bible con- 
 demn gluttony and wine-bibbing, from first to last, for naught. 
 Indeed, I construe its narrative of the eating of the forbidden 
 fruit as introducing into our world “ death and all our woes / 5 
 to mean that perverted appetite, or wrong eating, caused the 
 fall of man and most of his subsequent depravity and conse- 
 quent suffering. But, be this as it may, one thing is certain, 
 that the starting point of human reformation and restoration is 
 the stomach. Its influence in inflaming the system, and the 
 irritated state of the body as inflaming and perverting the ani- 
 mal propensities, has already been so effectually demonstrated 
 as completely to establish this point 210 . The due regulation 
 of Alimentiveness, then, is the great instrumentality of all self- 
 improvement. To become good or great, men must first learn 
 how to eat. But having fully discussed this whole matter of 
 diet in “ Physiology / 5 and given prescriptions for restraining 
 this faculty 70 71 , repetition here is unnecessary. 
 
 The proper feeding of children is of course one of the most 
 
THE FEEDING OF CHILDREN. 
 
 177 
 
 important matters connected with their education. That 
 much of their waywardness and depravity, over which their 
 parents mourn so piteously, is caused by unsuitable diet, is a 
 legitimate conclusion established by many laws already dem- 
 onstrated. We protested in Yol. I. against their eating cakes 
 and candies 56 , yet will here state the great law which should 
 govern the diet of children. Nature’s food for infants is ex- 
 ceedingly simple and easily digested. This teaches us that 
 all children and youth should be brought up on plain fare, and 
 on what is rich in nutrition, yet easily digested. Mothers cram 
 their children from the very cradle, and, besides this stuff- 
 ing, necessarily pervert their appetites by feeding them with 
 rich food, pastry, and condiments. These, children generally 
 reject at first, and greatly prefer simple food. Do not pervert 
 their tastes in the start. Consult their natural relish. Do 
 not give them cake which they do not love at first, and eat 
 only because hungry, and thus form an artificial appetite for 
 it ; and so of other things. If your child be hungry, good 
 bread will relish, and when it does not like this, let it wait till 
 it does. We give children the same strong, hearty, highly- 
 seasoned food which we ourselves cannot eat with impunity, 
 whereas their stomachs are yet too weak to master them. 
 This disorders both stomach and system, and engenders all 
 sorts of depraved mental manifestations 209 210 . 
 
 Still, children should eat at table with the family, for two 
 reasons : the one to cement their affections for their parents — 
 than which few things are equally effectual— and, secondly, 
 that they may learn to eat decently ; for if they are kept 
 away from the first table, they rush to the second like hungry 
 wolves, and wrangle for the best pieces left like so many 
 starved pigs — and thus grow up piggish at table ; whereas, if 
 they sit down with grown people, such swinish gormandizing 
 is restrained. Yet parents who object to this course on the 
 score of trouble while eating, need have no care in waiting on 
 them, provided they dish out to each child its portion in the 
 start, as the Scotch do, and let it be understood that this must 
 suffice. The Scotch manner of feeding their children — giv- 
 ing them a fixed allowance of oatmeal gruel for breakfast and 
 
178 
 
 ALIMENTIVENESS. 
 
 supper, and vegetable soup for dinner, and only one plain dish 
 at each meal — cannot be too strongly recommended, or, rather, 
 commends itself in that noble race which this regimen has 
 been the chief instrument in producing. This giving chil- 
 dren plateful after plateful as they request, perverts Alimen- 
 tiveness in the most effectual manner possible. Mothers re- 
 quire, more than any other preparation for training children, 
 a practical knowledge of dietetics, or the best manner of feed- 
 ing children, so as the most fully to develop all their physical 
 and mental powers. Yet to prosecute this subject fully here, 
 would take us out of our prescribed course, and will be found 
 considered at length in the author’s work on “ Maternity.” 
 
 When children over-eat, do not attempt to curb this faculty 
 by forbidding them to eat any more, because this will only re- 
 increase desire ; nor should they be supplied with all they 
 want ; for this indulgence will only strengthen the faculty to 
 be restrained ; but serve out at first what you think they re- 
 quire, and when that is about dispatched, employ that princi- 
 ple of diversion already pointed out 243 , by having some noise 
 or amusement started out of doors, or in another room, which 
 shall allure them from table, and make them forget that they 
 want any more. Then keep them out and engaged till the 
 next meal. Never give pieces between meals 73 490 . 
 
 One of the best means of punishing children, if punishment 
 is deemed advisable, is to deny them some luxury of the pal- 
 ate, or keep them on short allowance. Thus, if a boy be- 
 comes angry at table, because he cannot have whatever he 
 wants, and throws down his knife and fork, declaring that he 
 will not eat any more unless he can get what is desired, take 
 him at his word. Let him leave the table, and see to it that^ 
 he gets nothing more till the next meal. Fasting, or living on 
 bread and water will subdue the propensities when nothing 
 else will ; first, because, since most people eat too much 65 66 
 67 69 , it clears out the system, and this improves the body, and 
 thereby the base of the brain ; and, secondly, because it is 
 about as severe a punishment as can well be inflicted. 
 
COLD WATER PUNISHMENT. 
 
 i 79 
 
 AQUATIVENESS, OR BIBATIVENESS. 
 
 247 . DEFINITION, LOCATION, ADAPTATION, AND CULTIVATION. 
 
 Love of water ; desire to drink, wash, swim, sail, etc. 
 Located half an inch forward of Alimentiveness 244 . Adapted 
 to the existence and usefulness of water. Two-thirds of the 
 earth’s surface are covered with this element, and about four- 
 fifths of every human being are composed of it. Nor can 
 animal or vegetable life be preserved without it 103 104 . Hence, 
 man is constituted a drinking animal. Water, taken inter- 
 nally, and applied externally, is delightful to both taste and 
 touch, as well as every way promotive of health uo . To this 
 demand and utility of water this faculty is adapted. 
 
 It should therefore be cultivated. We should drink freely, 
 yet only at proper times 170 , and wash and bathe much 110 . Water 
 prospects are also delightful, nor are steamboat excursions and 
 sailing voyages unpleasant or unprofitable, provided the stom- 
 ach is in the right state, and the weather and other things are 
 favorable. Nearly all children love to play in water. Let 
 them. They are indulging a primary element of their na- 
 ture, and of course will be benefited thereby. They should 
 also be washed often uo . 
 
 L. N. Fowler recommends the external application of wa- 
 ter as a punishment, and his views and illustrations are given 
 here ; yet the author is less sanguine as to their correctness 
 than formerly. He tells the following autobiographic anec- 
 dote : — 
 
 “ My father always made it a rule to conquer his children the 
 first time he took them in hand. On this point he reasoned thus : 
 4 If I subdue them the first time, I shall effectually obtain the 
 mastery, and can keep it easily ; but if they conquer the first time, 
 they will be still worse the next.’ When about three years old, I 
 cried for a piece of cake. As there was no more, I could not be 
 gratified, and cried more and louder, till father was sent for, who 
 offered me bread and butter, and ordered me to stop crying. I 
 refused the bread and butter, but cried still louder, and was threat- 
 ened with punishment, but only became the more angry. My 
 father sent for a rod, and began to chastise me, whipping a blow 
 or two, and then talking. This made me still more angry. This 
 punishment was continued with increasing severity till all left th® 
 
180 
 
 AQUATIVENESS. 
 
 house crying with sympathy for me, but not daring to remonstrate 
 for they well knew my father’s determination to conquer his chil 
 dren, especially the first time. I held out till my father feared to 
 whip longer. Compelled to give up, he was careful not to cross 
 me for more than a year, and feared he should never be able to 
 subdue me. One rainy day, as I was playing in the rain-trough, 
 he told me to go in out of the rain, but I looked up at him 
 in a saucy, defying manner. He again said, ‘ Go in, or I’ll duck 
 you.’ I laughed again, when he caught me up, and, stripping 
 off my clothes, soused me all over into the water. I came up 
 panting, but not quite subdued. A moment was given me to 
 take breath, and I was immersed again, and came up the second 
 time subdued and pleading for mercy, and promising always to 
 mind. ‘ Oh, but you have been a very naughty boy ; you don’t 
 pretend to mind me, and I intend to keep ducking you till you 
 always do just as I tell you,’ said my father, and repeated the im- 
 mersion. This so thoroughly subdued me, and I promised so faith- 
 fully to do everything I was told to do, that I was let off, and always 
 afterward remained the most faithful and obedient child in the 
 family.” 
 
 Dr. Taylor, on my brother’s recommendation, conquered 
 a very wayward, wilful daughter, about five years old, by 
 similar means. He had used the rod, and tried coaxing, but 
 all to no purpose. Nothing he could do had yet subdued her. 
 She would break out into most violent fits of anger, throw 
 herself on the floor, beat her head against it, strike, kick, and 
 exhibit the utmost fury. He heard my brother’s lecture on 
 the training and government of children,,* in which he advo- 
 cates the use of the cold water shower-bath as an effectual 
 means of subduing ungovernable children, and the next morn- 
 ing, on his daughter having one of her mad fits, he poured a 
 pitcher of water on her head. Still she remained incorrigible. 
 He tried another ; she still held out. He tried the third, and 
 the fourth, till at last she submitted, which he had never be- 
 fore been able to make her do. After that, she yielded to this 
 treatment more readily. It produces its effect, first, by the 
 
 * I have long tried, but thus far in vair, to persuade my brother to 
 give this lecture to the public in a printed fc rm, but he steadily declines, 
 from want of time properly to prepare it. I have seen nothing on this 
 subject at all to compare with it. Its facts and illustrative anecdotes are 
 most excellent. A few of them will be introduced into this work, but 
 not without credit. It will make an excellent help-meet for this book 
 The two should be amalgamated. 
 
WATER AS A PUNISHMENT. 
 
 181 
 
 sudden shock it gives the whole system, especially when 
 poured on the top of the head, where the great pole or 
 centre of sensation is located 151 , and secondly, by its gen- 
 eral cooling effect on the system, and thereby on the pro- 
 pensities. 
 
 My brother, in defining these views, very justly remarks 
 that cold water is certainly cooling ; that men never fight in 
 the rain ; that in cases of mobs, if, instead of getting out the 
 militia and firing guns, the fire-engines should throw water, 
 the mobites would soon scamper for shelter, and disperse, be- 
 cause, as soon as they get thoroughly drenched, they will be 
 glad to crawl out, like drowning rats, and go home to change 
 and warm. 
 
 These views, however, are liable to one serious objection. 
 These volumes have proved the law, in several varied forms 
 of application, that whatever is painful is injurious 6 , and 
 whatever is beneficial is agreeable 33 159 208 . This law is espe- 
 cially applicable to the external application of water. That 
 application which is painful is therefore injurious, but if it is 
 not painful it is no punishment. Yet no punishment which in- 
 jures the health should ever be adopted. In fact this law 
 applies equally to all forms and degrees of chastisement, but 
 of this whole punitive subject hereafter. Yet, in case this 
 punishment is inflicted, great care should be taken to change 
 the dress, and rub off dry so as to prevent colds. To punish 
 by means of the bath may do, yet is liable to make them 
 dislike it, whereas they should, if possible, be made to love 
 it. 
 
 9. ACQUISITIVENESS. 
 
 “A penny saved is worth two pence earned.” 
 
 248. DEFINITION, LOCATION, LARGE AND SMALL. 
 
 Economy ; frugality ; the acquiring, saving, and hoard- 
 ing instinct ; taking care of the surplus, so that nothing shall 
 go to waste : thrift ; xlesire to possess and own; the feeling 
 1 0 
 
182 
 
 ACQUISITIVENESS. 
 
 of mine and thine, or of rightful claim and possession ; love 
 of trading and amassing property. 
 
 Located about an inch above Alimentiveness. It widens 
 the head back of the temples, or as you pass from the eye- 
 brows backward to the top of the ears. It is very large in 
 the accompanying engraving of Teller, a thief, robber, and 
 counterfeiter, who was executed at Hartford for killing his 
 jailor, (see Am. Phren. Jour. Vol. VIII., pp. 223 and 368,) 
 but small in Gosse, who gave away two fortunes without judg- 
 ment to whoever solicited alms, and on inheriting a third, had 
 a guardian appointed over him to prevent his giving it also 
 away, though unusually strong-minded in other respects. 
 
 ACQUISITIVENESS LARGE. 
 
 No. 10. Teller. 
 
 SMALL. 
 
 Large Acquisitiveness saves for future use whatever is of 
 any value ; is pained by the waste or destruction of anything 
 which can be turned to a good account ; loves to lay up the 
 means of procuring subsequent comforts and luxuries ; desires 
 
ECONOMY NATURE .3 MOTTO. 
 
 183 
 
 to acquire and possess property ; and is industrious and 
 frugal. 
 
 Small Acquisitiveness allows many things to go to waste ; 
 lives in the present, and spends as it goes, instead of laying up 
 for a rainy day ; may make money as a means, yet cares 
 little for it as an end, or merely to lay up. 
 
 249 . ADAPTATION AND CULTIVATION. 
 
 Economy is nature’s universal motto. Waste she perfectly 
 abhors, and never permits. What she cannot use to the best 
 advantage at one time she lays by in store till she can thus 
 use it. Even the very mountains and bowels of the earth are 
 deposits for the materials of re-fertilizing the earth throughout 
 illimitable ages ! 201 But for these store-houses her soil would 
 become barren ; now it is destined to become richer and deeper 
 as time rolls on forever. And, by a most beautiful provision, 
 she prevents the decay of whatever is buried deep, yet com- 
 pels, by the destroying action of the atmosphere, that of what- 
 ever is near her surface. Behold this double contrivance for 
 perpetually re-enriching the earth, yet preserving for use mil- 
 lions of ages hence what is not wanted sooner. 
 
 Nor is anything lost which decays, but its very resolution 
 back to dust, only re-fertilizes the earth, so that the very ma- 
 terials which composed the decayed body re-enter into the 
 formation of other and still other species of organic life. In 
 harmony with this law, ofFal vegetation returns to its mother 
 earth, to be again re-constructed into vegetable organisms ; and 
 even that which is consumed by animals, so far from being 
 destroyed, is thereby converted into fertilizing materials for re- 
 nourishing the soil which gave it life. The dead tree of the 
 deep forest is not wasted, but from its mouldering remains 
 spring other trees, and from these others again, each of which 
 re.enrich the earth, till man employs this accumulated fertilty 
 in the production of human sustenance and mentality. How 
 beautiful this provision, how glorious the result ! 
 
 But even after it has been converted into flesh and blood, 
 it is not cast aside as useless, but as the body “ returns again 
 to dust,” by a law of nature as wise as unalterably it becomes 
 
184 
 
 ACQUISITIVENESS. 
 
 food for other sentient beings 237 , and the carcasses of these for 
 others still, “ from everlasting to everlasting.” And recent 
 philosophical experiments have rendered it altogether probable 
 than animalcules inhabit not only all parts of man and ani- 
 mals, but also all parts of organized bodies, throng air and 
 water in countless myriads, and fill every portion of illimitable 
 space ! Look steadily through an open window, especially at 
 the snow, and you can see the shades made by these animalcules 
 in perpetual motion, within the aqueous hnmors of the eyes, 
 flitting before the vision, evincing that the very eye itself is 
 thronged with sentient beings. 
 
 One of the most beautiful instances of this economical 
 principle of nature is found in the principle, stated in “ Physi- 
 ology?” that animals imbibe oxygen from the atmosphere 86 , 
 and return carbonic acid to it 93 , and that vegetables imbibe 
 carbon and give off oxygen ; so that the more animal life 
 there is, the greater the supply of the chief ingredient of vege- 
 table life ; and the greater the growth of vegetable, the more 
 oxygen — the most essential element of animal life — is there- 
 fore evolved — a principle the action and re-action of which 
 will render vegetables more and more prolific in proportion 
 as animals become multiplied 202 203 — an end which the ever re- 
 increasing fertility of the earth 201 helps to attain. Thus it is that 
 this very increase of animal life which requires an increased 
 amount of vegetables supplies them in proportion to the demand. 
 
 Nor is it by any means certain that this self-acting law of 
 husbanding everything till it is wanted, and “ making one 
 hand wash the other,” does not extend to universal matter. 
 That gigantic motive power which hurls the earth and the 
 entire universe of planets around their respective cycles, 
 “ from eternity to eternity,” is doubtless generated by a kin- 
 dred self-acting principle. Thus it is that universal nature is 
 as economical as prolific, and as saving of her means as 
 bountiful in her products ! 
 
 Shall we not, then, imitate her ever present examples ? 
 Shall we be prodigal while she is thus frugal ? Shall we 
 waste by inattention oV “ in riotous living” what nothing but 
 the most rigid economy on her part could have provided? 
 
DUTY OF FRUGALITY. 
 
 185 
 
 Extravagance is a sin. That admirable parable of the prodi- 
 gal son was undoubtedly designed to illustrate, secondarily, 
 the “ woful want” consequent on “ wilful waste.” Economy is 
 a virtue even in the rich. Since the Deity steadily pursues 
 this husbanding principle throughout all his works, shall not 
 also those who abound in this world’s goods ? If the rich do 
 not require to save on their own account, let them bestow on 
 the poor the avails of their frugality. How many poor, mis- 
 serable human beings, who are now dying of want, would be 
 rendered inexpressibly happy by the “ crumbs which fall from 
 rich men’s tables !” How many fortunes are squandered by 
 the affluent on trifling gratifications which do no one any good, 
 and especially on those vices which injure all concerned ; 
 whereas the same means bestowed on the poor, would make 
 millions of wretched beings leap for joy ! And let us all 
 “ gather up the fragments that nothing be lost,” and spend 
 nothing except to the best advantage. 
 
 We especially require to husband food. This the juxta- 
 location of Appetite and Acquisitates facilitates, and the nature 
 of things imperiously demands. Man requires to store up 
 sufficient of the bounties of the earth in harvest time to last 
 till this period returns. To waste anything which is capable 
 of sustaining animal or human life is wicked. Man also re- 
 quires to keep on hand a supply of clothes, tools, houses, innu- 
 merable means of comfort, and commodities of all kinds, against 
 a time of need. Exchanges of property can also be rendered 
 most beneficial to both buyer and seller, as also the interchange 
 of various products of different nations and climes. To this 
 requisition for property and traffic, this faculty is adapted, and 
 adapts man. But for this or a kindred instinct, though he 
 might feast on the stalled ox — yet without tms element he 
 would not have stalled it — till its flesh spontaneously decayed, 
 still he would not preserve any of it for future use ; and 
 though he might have picked the golden bounties of summer 
 and autumn to satisfy present hunger — still, without this faculty, 
 he would not have planted or sowed — yet he would never lay 
 up in harvest his winter’s supply of edibles, and therefore have 
 inevitably starved. In short, without this saving element, we 
 
186 
 
 ACQUISITIVENESS. 
 
 should waste whatever was not wanted for present use, nor 
 make any provision for the future. This faculty also restrains 
 that profuseness and destruction which the other faculties 
 would otherwise occasion, and prevents vice by securing in- 
 dustry and economy. 
 
 Its proper cultivation and regulation, therefore, become as 
 important as its function is indispensable to human happiness. 
 To promote its action, exercise it by saving the pennies, and 
 everything useful which is not wanted now, against a time of 
 need. Spend less, and for nothing not really beneficial. Add 
 daily to your pecuniary resources by being industrious, and 
 then fund the surplus by increasing your “ stock in trade,” or 
 deposit it in a personal or public savings’ bank. Read and 
 practice F ranklin’s admirable mottos, many of which enjoin 
 that industry and economy here urged. Especially save the 
 driblets. “ Take care of the pennies, and the dollars will take 
 care of themselves.” Forego all unnecessary expenses, such 
 as for candies, ice-creams, beer, alcoholic drinks, tobacco, tea, 
 coffee, oyster-suppers, and the like. Practice the motto that 
 “ a penny saved is worth two pence earned.” Use all proper 
 means to acquire property and gather around you the comforts 
 of life, and then turn all your means to the best possible ac- 
 count. More especially, lend only what you can afford to 
 give outright. 
 
 Another effectual means of cultivating Acquisitiveness is 
 by trading. The trafficking principle is clearly engrafted 
 on the nature of man. As each individual cannot make his 
 own clothes, tools, and whatever he wants, and in addition 
 raise his own food — as manufactories and all other kinds of 
 business, to be profitable, must be conducted on a large scale — 
 of course trade, or the supply of commodities by retail, be- 
 comes indispensable. The southern planter grows all cotton 
 or sugar — more than he alone wants — and the northerner 
 raises or manufactures a surplus of something else, so that 
 the mutual interchange among mankind of their surplus prod- 
 ucts benefits all concerned. Hence, every person has occa- 
 sion to make exchanges or purchases, and should know how 
 to do so to personal advantage — the great end of all trade. 
 
MAKING PURCHASES. 
 
 187 
 
 Men should first know what they really require, and nexl 
 what will serve their purpose, and finally how to get things at 
 a fair price. Mr. Green always pays double for everything, 
 while Mr. Sharp pays no more for the same articles than they 
 are actually worth, and consequently grows rich on saved 
 profits, while Mr. G., with all his industry and economy, con- 
 tinues poor. Let every one learn to make good purchases. 
 Never cheat, but take care not to be over-reached. Keep 
 your eye-teeth cut. If you feel above stopping to barter and 
 beat down, say nothing, but go elsewhere. Yet never be 
 thus close to the poor, nor grind them on account of their ne- 
 cessities. Gi\»e them good profits, and whenever practicable, 
 if only as a delicate mode of helping them, buy of them in 
 preference to the rich. 
 
 The attention of the poor, indeed of all, is especially invited 
 to procuring by the quantity, instead of in driblets. To buy 
 flour by the seven pounds, sugar by the single pound, molas- 
 ses by the quart, oil by the pint, and the like, is the most 
 extravagant as well as unwise of all modes of living. In this 
 way it is that retailers fatten on the hard earnings of their 
 customers. Instead of laying out your week’s wages or your 
 money in these driblets, get a barrel of flour and the rest in 
 molasses, and go without other things till another week’s 
 wages can be spent in some other article, and thus a third 
 more be procured with them. If you must have meat, lay in 
 your year’s supply in killing time, unless you can fatten it 
 yourself ; purchase muslins, calicoes, etc., by the piece, thread 
 by the pound, and thus of everything you buy, instead of run- 
 ning daily to the store for a penny’s worth of one thing and a 
 quarter’s worth of another. 
 
 “ Indeed I would, if I could only afford it,” say thousands, 
 “but I cannot get enough ahead for that.” Your poverty is 
 the very reason why you cannot afford to buy in this small 
 way. Cut off all dispensables, get one or two things by the 
 quantity, and content yourself with them, till you can get 
 other things in the same way. Live on boiled wheat a week 
 or a month, till you can lay up enough to pursue this course. 
 Till you thus take advantage of the market, you must always 
 
188 
 
 ACQUISITIVENESS. 
 
 expect to be poor. And in general buy direct from the pro 
 ducer as often as possible ; because the more hands an article 
 goes through, the greater the profit required to satisfy each 
 trader. We have too many retailers; they generally more 
 than double on the first cost of all that is consumed. Yet this 
 is not the place for a dissertation on political economy, although 
 its principles, as developed by Phrenology, are inimitably 
 beautiful. 
 
 To cultivate it in children, get them a “ savings’ bank,” and 
 encourage their dropping their pennies and shillings into it, 
 instead of spending them for cakes and candies, and give them 
 money for this purpose. After they have husbanded a suf- 
 ficient sum, induce them to buy something to keep, or some 
 kind of property which will bring them in something, or else 
 to put their money out at interest, and encourage them to lay 
 up for the future. When they have everything that heart 
 can wish furnished at their hands, they have no occasion to 
 cultivate the laying-up faculty, and hence this organ becomes 
 small, and this results in their spending the property left them. 
 A youth is richer without a cent, but with industrious and 
 economical habits, than with thousands in pocket but without 
 economy. Do not leave children wealthy, unless you wish 
 to curse and ruin them. The correctness of this advice is 
 enforced by the sad experience of nearly all left wealthy. 
 No man shall settle a fortune upon either of my children, and 
 if I were worth millions, I should require them to earn their 
 own property, and simply help them to the means of helping 
 themselves. Money given to children is never prized. They 
 know nothing of its worth, unless they themselves have ac- 
 quired it, but they set great value on what their own efforts 
 have procured. Give them a chance to make their own 
 pocket money, and you will prevent prodigality and secure 
 industry. Let the farmer give his sons ground, and time to 
 cultivate it. With a part of the products let them buy stock, 
 and feed it on the rest, and so go on to augment their little 
 property till they are old enough to set up business for them- 
 selves. Let merchants and tradesmen pursue a similar 
 course. Youth should have a chance to earn money, and 
 
ITS CULTIVATION IN YOUTH. 
 
 189 
 
 then have the disposal of all they make, yet of little more. 
 The prevalent practice of giving children pennies or small 
 change to spend for candies, sweetmeats, toys, and the like, 
 prompted by misguided Philoprogenitiveness, is most perni- 
 cious; because it induces an insatiable craving after what 
 does them no good, and also renders them prodigal of their 
 money, and often leads to bad habits. Especially, this prodi- 
 gality should not be encouraged in connection with appetite. 
 
 To the children of the rich this advice is doubly important, 
 as in them this organ is generally small, because not exer- 
 cised 2l3 . Hence, they generally squander the fortunes left 
 them. Since, by a law of things, none are qualified to enjoy 
 money except those who have earned it, and thus learned its 
 value practically, even prospective millionaires should be 
 obliged to make money, if only to learn how to spend it. And 
 to be reduced to want after having been nursed in the lap of 
 luxury is hard, yet falls to the lot of many children whose 
 parents, while alive, gratified their every fancy, and left them 
 independently rich. But if you must leave your children 
 rich, so frame your wills that they can spend only the income. 
 Let all children be brought up to habits of industry and 
 frugality, so that if they ever come in possession of money, 
 they may know how to “ use it as not abusing it.”* 
 
 And let them also learn to make purchases — to get with 
 their money what will do them the most good in the long run. 
 Consult with and advise them as to what they had better get, 
 but leave them to their own choice ; and when they decide, 
 call their attention to the beauties and defects of this or that 
 article, so as to develop their judgment by way of choosing the 
 best ; yet always leave the ultimate choice to themselves. 
 And when they make foolish purchases, show them that they 
 “ have paid too much for their whistle.” Few things are 
 more useful than to know how to buy in the best manner 
 
 * Those laws agitated in many of the States for giving females the con- 
 trol of what property they possessed before marriage, are most just and 
 excellent, and will save many a woman from being reduced to beggaiy 
 by tne extravagant husband who married them only for their money. 
 
190 
 
 ACQUISITIVENESS. 
 
 lence this lesson should be early and practically taught 
 hem. 
 
 250 . ITS DUE REGULATION AND RESTRAINT. 
 
 Yet this faculty is generally too active, and requires re- 
 straint, or at least right direction, quite as often as cultivation. 
 While Phrenology commends frugality and condemns the 
 spendthrift, it scorns the miser. As nature never lays by for 
 the future what is really needed to-day, so we should never 
 hoard for the mere sake of hoarding. As we can enjoy only 
 the present, we should spend — though always wisely — as we 
 go, so far as is actually necessary for present comfort, ex- 
 cept that we should never eat what we should plant, or con- 
 sume to-day the capital stock requisite for procuring the 
 means of enjoying the future. This living solely to amass — 
 this curtailing daily necessities in order to accumulate a for- 
 tune on which to retire, or to leave our children rich — is the 
 worst form of robbery. Two illustrative anecdotes. 
 
 While lecturing in Providence, R. I., in 1842, I sat at table 
 near an eminent physician, who, besides being highly intelli- 
 gent, and appearing to enjoy life exceedingly well, paid un- 
 usual attention to his little daughter, about thirteen years of 
 age, as much as if she were the idol of his affections. Always 
 making it a point to “ draw out” such men, I started conver- 
 sation, during which he related the following anecdote. His 
 aunt, on her dying bed, gave him this piece of advice. 
 
 “ Do not do as I have done — put off enjoying your family till 
 you get rich ; but enjoy it as you go along. Take warning 
 from me. I have made myself a perfect slave all my life to 
 get rich, so that I could give up work, and enjoy myself in the 
 bosom of my family. We got rich, and thought we would 
 retire in a few years to enjoy home, but have kept putting it 
 off from year to year till it became too late ; and here 1 am, 
 bedridden with age and infirmities, unable to enjoy either my 
 family, or the property I have labored so hard to acquire. 
 When I was capable of enjoyment I could not afford to take 
 the time ; and after I had the means, I had lost my 
 powers.” 
 
SPENDING ON THE MIND. 
 
 191 
 
 He said he profited by her advice, and made it a settled rule, 
 lowever pressing his business engagements, to spend a portion 
 of each day in enjoying himself with his family. Yet his 
 ideas of enjoyment seemed to be confined mainly to domestic 
 pleasures. 
 
 In 1845, I took passage on the North River steamboat Troy 
 for New York. At Newburg, some convention occasioned an 
 unusual rush of passengers, and as dinner is usually served 
 immediately after leaving the Newburg dock, the steward, 
 taken by surprise, had not provided enough for all who sat 
 down. As he came round for the tickets, the man who was 
 seated at my left complained about his scant fare. The 
 steward apologized, explained the cause — the extra rush of pas- 
 sengers just as dinner was ready — said he would take care to 
 prevent anything of the kind hereafter, and re-tendered the 
 dinner fee. The passenger replied that it was not the money 
 but the good dinner he wanted — that half-dollars were plenty, 
 but that he could enjoy only one dinner per day, and that one 
 he wanted to enjoy — adding with a regret that he had nearly 
 lost this dinner, and could never again recover that loss. 
 
 The passenger, having called on me professionally in 1842, 
 and had a good deal of sport over his examination, recognized 
 me, and reiterated the idea, that this defective dinner could never 
 be made up to him — that as dinner came but once a day, the 
 loss or deficiency of any one meal was irreparable — because, 
 however well he might enjoy all his other meals, that one must 
 be enjoyed in its time or not at all. 
 
 Sensualist as he was, and thinking only how he could en- 
 joy animal pleasures, his remark furnished a new and practi- 
 cal illustration of this cardinal doctrine of enjoying life as vve 
 go along. And so far from stopping here, we should run it 
 out in its various other applications to the details of every-day 
 life, and especially should practice upon it, even in all its 
 details. And practice at once, by disposing our affairs, general 
 and particular, with this general principle for the basis of life 
 — should eat, drink, and do all for the sole purpose of en- 
 joying the present. Others may tug and toil in order to 
 accumulate the means o' enjoying the future, but let me live 
 
192 
 
 ACQUISITIVENESS. 
 
 in and for the present. Not that I would make no provision 
 for the future, but that I would enjoy the very act of making 
 such provision, as well as these provisions after they are made. 
 Prodigality has already been condemned, but while waste is 
 wicked, parsimony is foolish. Nature deals out her bounties 
 with a liberal, open hand, not by stint. The free use of what 
 we really need at present, and the judicious husbanding of the 
 Balance for future use is the golden mean. Yet where we 
 can do but one, we should enjoy the present. “ Sufficient 
 unto the day is the evil thereof.” 
 
 These principles utter their solemn protest against the 
 money-grasping spirit of the age. Almost all civilized na- 
 tions and individuals are contemptibly mercenary — spend- 
 thrifts included. They act as though riches constituted the 
 highest good and “ chief end” of man — as though nothing 
 else could yield happiness — and hence, in its hot pursuit, 
 forego the enjoyments proffered by most of their other faculties, 
 as well as induce sickness and premature death. Like the 
 Norfolk and Raleigh misers 211 , they deny most of their other 
 faculties the means of procuring gratification, and narrow 
 down their “ penny wise but pound foolish” souls to the lim- 
 ited range of the squirrel ! Is this human ? Must even 
 moral sentiment be enslaved by love of filthy lucre, and in- 
 tellect dance servile attendance on this rage for mammon ? 
 Shall even the professed followers of Him who “ had not 
 where to lay his head,” scramble after earthly treasures 
 while they vainly pretend to have “ laid up their treasures in 
 heaven ?” Shall one faculty, and that an animal propensity, 
 impudently control and paralyze the other thirty-six ? Shall 
 miserly Acquisitiveness interdict all the enjoyments proffered 
 by the study of nature and her laws, and even chain that 
 angelic department of human nature down to earth which 
 should soar to heaven ? And shall we, readers, tamely sur- 
 render soul and body to its tyrant sway ? Shall we not make 
 it a servant to our other faculties, instead of making them its 
 vassals? Shall we not acquire and regard money as a 
 means, instead of an end ? We do not need our hundreds of 
 thousands, and cannot use them if we amass them. “ Na- 
 
RIGHT DIRECTION. 
 
 ] 93 
 
 ture’s wants are few , 35 and whoever accumulates more is 
 foolish. We cannot carry this world’s goods into another, 
 nor would they be worth it if we could, but must leave all we 
 do not use behind, to be grabbed and cheated for by “ sur- 
 viving heirs . 33 What a practical comment on the folly of 
 hoarding more than enough to carry us safely through life, 
 is furnished by “ probate courts ! 33 Nor can this evil be 
 remedied. It is nature’s punishment of inordinate Acquisi- 
 tiveness 212 uncontrolled by the higher faculties 211 . The sole 
 object of all our acquisitive efforts should be to furnish the 
 other faculties, especially the higher, the means of securing 
 their normal indulgence, and whoever accumulates more must 
 suffer the righteous penalties attached to this violated natural 
 law 6 . Hence the rich are rarely happy. If there be a mis- 
 erable man in New York, or one especially to be pitied, John 
 Jacob Astor is this object of commiseration. How rarely 
 happiness accompanies wealth ! Nature will not let it. Envy 
 not, but rather pity, those daughters of luxury, and sons of 
 affluence, whom you see riding in splendid coaches, or living 
 in yonder magnificent palaces. They are as miserable as 
 rich, and the former because the latter. Nor will any but 
 practical fools follow in their acquisitive footsteps. “ Give 
 me neither poverty nor riches,” but “ give me day by day my 
 daily bread and what surplus time I have after procuring 
 the necessaries and comforts of life, let me spend in cultivating 
 my heaven-tending faculties — in the exercise of which hap- 
 piness mainly consists 211 . Will you not, reader, be persuaded 
 to adopt this course ? 
 
 Yet while we should “strive to enter into the kingdom of 
 Heaven” rather than to amass more mammon than we can use 
 to good advantage while alive, still we require far more prac- 
 tical wisdom in spending than in making money. Fools often 
 get rich — of whom warming-pan Dexter was one — or at least 
 often become so ; yet it takes a wise man to spend money so 
 as to derive therefrom the greatest amount of good. Thus, 
 one man will so lay out a few dollars as to obtain a great 
 amount of happiness — the only end of money or life 1 — there- 
 from, while another will squander fortunes, and only enhance 
 17 
 
194 
 
 ACQUISITIVENESS. 
 
 his sufferings the more he spends. The former is rich, the 
 latter poor. Never lay out a cent for what injures you — that 
 is, on any useless or pernicious habit ; and so spend every dol- 
 lar as to derive therefrom more pleasure than if expended in 
 any other way. And to do this, expend more on your higher 
 faculties, and less on your lower — much on your mind, and 
 little on your body. And this is the great error of mankind. 
 They lavish their means on their palates, their vanity, and 
 their artificial wants, yet rob intellect, and starve their souls. 
 They can afford to thrust both hands deep and often into 
 their pockets for edibles, wearables, and glittering show, but 
 are too poor to pay a do Jar for intellectual food or moral 
 cultivation. 
 
 In New Bedford, in 1844, a well-dressed young man begged 
 for tickets to attend lectures on Phrenology, though the charge 
 was only six cents per evening. He was asked how many 
 cigars he smoked per day, as he was then smoking. “ Six or 
 eight, 55 he replied. “ Stop that ruinous practice, and you will 
 save enough to attend every lecture, and bring your sweet- 
 heart, 55 — for whom also he had solicited tickets. Men hardly 
 know that they can afford to spend anything on their minds, 
 but take it as established that nearly all their time and earn- 
 ings must be expended on their bodies ; whereas, the tables 
 should be reversed. Since the pleasures of the latter far ex- 
 ceed those of the former 211 , if either must be stinted, stint the 
 body. All should make it a settled rule of life to expend freely 
 for books, lectures, information — anything which will improve 
 their intellects or morals ; and if they have not enough for 
 mind and body both, take, from the latter to bestow upon the 
 former 211 . 
 
 This organ is usually too large in children, and hence they 
 covet a great variety of things, and think all they desire is 
 .heirs, just because they want them, without appreciating the 
 difference between what belongs to them and what to others. 
 This difference should early be taught them, and their Acquis- 
 itiveness subjected to their higher faculties 211 . But in order to 
 restrain it, instead of snatching things away from them, per 
 euade them to surrender them voluntarily. 
 
ys RESTRAINT. 
 
 195 
 
 The pictures in my charts and almanacs attracted the 
 attention of two young children in a family to which I was 
 then paying a professional visit, which they were soiling. 
 The mother angrily jerked them away, which maddened 
 them, and made them cry violently. I told them they might 
 have them provided they would not muss them, and would 
 return them when I wanted them ; to which they readily 
 consented, and, at my request, surrendered them without a 
 murmur. Get children to promise and they will fulfil. 
 
 Especially, never let them know that they are a whit the 
 better because their parents are rich. Never inculcate that 
 odious doctrine that “ money makes the man.” 
 
 To reduce this faculty, be more liberal. Let the small 
 change slide. Remember that the sole use of money is to 
 purchase the means of properly gratifying the other faculties. 
 As long as you hoard it, it will do you no good. Bear in 
 mind that you are too penurious, that you bargain too closely, 
 that you are disposed to claim more than your own, and that 
 you are too close-fisted, selfish, and greedy after money. In 
 other words, exercise this faculty less, proportionably, and the 
 others more. 
 
 There are two, perhaps three, organs of Acquisitiveness, 
 one for making money, another for keeping it. The former 
 is located farthest back and lowest down, and within three- 
 fourths of an inch of the ear ; while that which saves, oc- 
 cupies the fer^ part. The upper portion, also, probably cre- 
 ates a desire tor copartnership. The money-making part is 
 generally large in American heads, hence their “ compassing 
 sea and land to make one dollar but their money-keeping 
 organ is usually small, hence their extravagance and waste- 
 fulness. 
 
196 
 
 SECRETIVENESS. 
 
 10. SECRETIVENESS. 
 
 “ Think twice before you speak.’ 
 
 251 . DEFINITION, LOCATION, LARGE, AND SMALL. 
 
 Self-restraint; policy; management; finesse; reserve; 
 evasion ; disguise of opinions and purposes ; cunning ; 
 “ playing ’possum;” lay-low-and-keep-dark-ativeness. 
 
 Located over Destructiveness 242 , or an inch above the tops 
 of the ears. 
 
 Large Secretiveness imparts a politic, shrewd, managing, 
 “ humbugging” disposition ; employs tact ; obtains unsuspected 
 ends by artful means ; appears to aim at one thing when it is 
 in reality accomplishing another ; proceeds with adroitness 
 and cunning ; uses stratagem from love of it, even when there 
 is no real occasion ; and is oily, enigmatical, mysterious, 
 guarded, foxy, and hard to be found out. 
 
 Small Secretiveness appears to be what it is really is ; 
 hoists no false colors ; pursues an open, straightforward, above- 
 
 SECRETIVENESS LARGE. 
 
ITS FUNCTION AND LOCATION. 
 
 197 
 
 board course ; disdains to work the wires ; expresses its real 
 purposes and sentiments ; tells others all about self, even on a 
 slight acquaintance ; disguises and conceals nothing ; does as 
 is agreed ; is truthful in feeling, expressions, and conduct; 
 speaks its mind too freely ; and lacks self-p -fernment. 
 
 SECRETIVENESS SMALL. 
 
 It was large in Aaron Burr, who was one of the most artfu 
 and cunning of men, but small in Dr. Samuel Thompson 
 whose open, blunt way of speaking and perfect sincerity were 
 proverbial, and made him very bitter enemies, as well as ren- 
 dered him liable to be imposed upon. It was also enormous 
 m Gotfried 248 , but small in Gosse 248 . 
 
 17 
 
198 
 
 SECRETIVENESS. 
 
 252 . ADAPTATION AND CULTIVATION. 
 
 Self-government is one of the mos important pre-requi- 
 sites of virtue and preventives of vice. To guard the prema- 
 ture expression of our feelings and exposition of our plans in- 
 calculably facilitates success and happiness. Those who let all 
 their feelings burst out as they come up, often say and do 
 what occasions subsequent regret, make unnecessary enemies, 
 and lose friends ; while those who divulge all their plans, are 
 often anticipated or prevented in their accomplishment. Pol- 
 icy may also lawfully be employed, provided the cause be 
 good. Paul says, “ I caught you with guile. ” A due degree 
 of management is even indispensable to success. To this de- 
 mand for tact, and the restraint of our feelings, Secretiveness 
 is adapted, and adapts mankind. 
 
 Man, as well as brute, also requires protection. Combat- 
 iveness wards off threatening danger by fearlessly meeting 
 and boldly defying it ; and Cautiousness by foreseeing evil 
 and fleeing therefrom ; while Secretiveness burrows under 
 ground, employs stratagem, works behind the curtain, and sup- 
 presses the real character and purposes under an assumed exte- 
 rior. Who would willingly disclose all they feel and see to all ? 
 
 The fact deserves mention, that this organ is located in the 
 centre of the animal group — the only faculties which require 
 restraint. We never need to hide the free manifestation of Be- 
 nevolence, reason, or any of the moral or intellectual faculties ; 
 and accordingly Secretiveness is not located among either of 
 these groups : but we often require to suppress our animal 
 passions, and hence the location of this faculty in the very 
 midst of just those organs, and those alone, whose faculties 
 require restraint. 
 
 To cultivate this faculty, exercise it. Keep your feelings 
 to yourself till you have decided intellectually that their 
 expression is proper. Measure all your words. To govern 
 the tongue is more creditable, and often more difficult, than to 
 rule kingdoms. Be guarded, wise, politic, reserved, and not 
 too communicative. Say less about your plans, develop your 
 opinions less fully, and be more equivocal and evasive. Ex 
 
ITS DUE REGULATION. 
 
 199 
 
 press yourself .ess plainly and positively. Be not thus blunt 
 and open, but tell only a part, and that guardedly. Lawyer- 
 like, let others do most of the talking, and commit themselves 
 if they will, but keep yourself to yourself. Observe and 
 take lessons from those who have it large, and “go and do 
 likewise.” 
 
 Still, never practice deception in any form or degree. Sub- 
 ject Secretiveness to the rigid control of Conscientiousness. 
 Lie not, yet leave others to find out as they best can. Tell 
 the truth as far as you say anything, yet you are not obliged 
 to tell the whole truth. Employ policy, not in deceiving 
 others, but simply in protecting yourself — in withholding, 
 but never in misstating. Never falsify in word or act, yet 
 “the truth is not to be spoken at all times.” 
 
 To cultivate this faculty in children, show them how much 
 more they could have gained by governing their feelings, 
 and waiting the most favorable opportunity for saying and 
 doing things. Let them play “ hide and seek,” and those 
 other amusements which innocently gratify this faculty. In 
 short, employ those various expedients which are perpetually 
 proffered for calling it into exercise ; yet let it be scrupulously 
 governed by the moral faculties 211 . 
 
 253 . ITS RESTRAINT AND DUE REGULATION. 
 
 Yet in general this faculty is either too active or else per- 
 verted. Our world is full of deception. False appearances 
 constitute the order of the day. What is fashionable life but 
 one perpetual round of practical falsehood ? In what does 
 modern politeness consist more than in practically telling 
 white and black lies, and by all parties pretending to be what 
 they are not ? 
 
 So in the business world. “ The tricks of trade” consti- 
 tute the “ first lessons” of novices, and they are green who 
 suppose merchants mean half they say. Lawyers live mainly 
 by deception. But why particularize ? 
 
 Especially, why deceive our fellow-men ? If to appear to 
 be thus and so be desirable, how much more to be what we 
 would have the name of being. Deception is weak and wick- 
 
200 
 
 SECRETIVENESS. 
 
 ed. How mean discovery makes the mantled hypocrite feel ! 
 And false pretences are generally seen through. The asses* 
 ears will stick out from under the lion’s skin. Like the bird 
 which, pursued, sticks its head in the sand, many think their 
 deceptions unfathomable, whereas others ridicule their shal- 
 low trickery. Never pretend to be what you are not, yet 
 you may sometimes not appear to be all that you are 252 . Sin- 
 cerity is policy. It has a directness and truthfulness which 
 appeals powerfully to those around, and carries more sway 
 than all the court diplomacy of a Talleyrand. A speaker who 
 comes out boldly with his real sentiments makes a much 
 deeper impression than all the guardedness and polish in the 
 world could effect. Even amiableness, when coupled with 
 extreme reserve, looses half its charms, and the better we are 
 the more open and sincere we may be. Only propensity 
 requires restraint from Secretiveness 252 , so that false preten- 
 sions, and even reserve, imply that we are what it is not proper 
 for -us to appear to be. 
 
 To diminish this faculty, unbosom your mind more freely. 
 Be less equivocal. Do things more openly. Take less pains 
 to disguise your opinions and plans, and do above-board what 
 you do at all. Do nothing which you are ashamed should be 
 known, and be less guarded and artful. Sail under true 
 colors and practice sincerity. 
 
 The due regulation of this faculty in children is especially 
 important. How many parents weep over this falsifying pro- 
 pensity in their children, and punish therefor without avail ? 
 Why this ? To lie is not natural. On the contrary, man 
 instinctively confides in his fellow-man, even in spite of oft- 
 repeated deceptions. So strong is this confiding principle in 
 youth, that it must be the product of some undiscovered organ— 
 probably in the moral group. Hence they naturally take 
 their parents and others at their word. The sentiment of 
 truth grows spontaneously in the soil of the human soul ; and 
 confidence in the declaration of others is one of its blessed 
 fruits. As the law regards every man as honest until he is 
 found to be a rascal, soman intuitively regards his fellow-men 
 as sincere, till experience proves them to be rogues, and even 
 
ITS DUE REGULATION. 
 
 201 
 
 then trusts on still. I envy not those who pride themselves on 
 being suspicious and always on the alert. It is hard to be 
 deceived, but more sorrowful and desolate is .ae who distrusts 
 all around him. This suspicion should not be implanted in 
 the minds of the young, at least by deceiving them. Proverb 
 says truly “ that children and fools always speak the truth.” 
 Youth will never falsify till they learn to do so from pre- 
 cept or example. Parents do not properly guard themselves 
 here, but teach them more practical lessons in lying than they 
 suppose. They often threaten, “ If you do that again I’ll whip 
 you,” yet when the offence is repeated, fail to administer the 
 promised chastisement. This so weakens the child’s confi- 
 dence in the integrity of its parents that it disregards subse- 
 quent threats, and compels the former to despise the latter as a 
 liar. While standing on a wharf in New York, a little girl 
 stepped several times to its edge to witness the rushing of the 
 waters between it and a ship. Two or three times her father 
 commanded her not to go there again, and at last threatened 
 that if she did he would throw her into the river. I asked 
 her, in his hearing, if she really thought her father would 
 throw her into the river in case she went there again. She 
 hung her head, but said nothing ; for she knew that he would 
 not fulfil so murderous a threat — in other words that he had 
 lied to her. Make few promises, few threatenings, to children, 
 and scrupulously fulfil them all. 
 
 L. N. Fowler illustrates this point by the following excel- 
 lent anecdote : A very pious mother in Tennessee caught her 
 son in some petty falsehood, for which she chastised him, tell- 
 ing him what an awfully wicked thing it was to lie, and to 
 what a dreadful place liars would go hereafter. As he left 
 her, he said behind her back, “ Well, she’ll go there too, for 
 she told me a lie yesterday.” What effect can the admo- 
 nitions of parents about speaking the truth have on those 
 children who see their instructors falsify ? Parents and teach- 
 ers cannot be too careful not to deviate one iota from the naked 
 truth. ; 
 
 Parents, especially mothers, sometimes tell polite false- 
 hoods. “ Oh ; how do you do, Miss Fashionable ? How glad 
 
202 
 
 CAUTIOUSNESS. 
 
 I am to see you ! Why have you not called before ? Oh, 
 don’t be in a hurry. Now don’t go yet. Do call again,” 
 etc. But no sooner is company gone than, in the presence 
 of her children, she says, “ That old thing is really hate- 
 ful — I never could endure her, and don’t see what she calls 
 so often for, and stays so long. I’m sure I never want to see 
 her again.” Children hear both her pleasantness and com- 
 pliments to her face, and her backbiting, and learn to make 
 pretences and practice deceit. How often is truth sacrificed 
 at the shrine of fashion, and the moral feelings of youth, 
 and all who hear, lowered down. Never invite persons to 
 visit you unless you really desire to see them. Be honest, 
 not only because “ honesty is the best policy,” but especially 
 to make your children so ; for truth is more valuable than 
 rubies, and should be held inviolate. 
 
 Never distrust or mistrust children or servants. Deal with 
 them as though you thought them honest. Take them at 
 their word. Never let them know that you think they can 
 lie, till the proof is too positive to be denied, and then rather 
 exhort and encourage them to do better than disgrace them. 
 The reason of this will be seen under Approbativeness. 
 
 11. CAUTIOUSNESS. 
 
 “ Look before you leap.” “ Discretion is the better part of valor.” 
 
 254 . DEFINITION, FUNCTION, AND LOCATION. 
 
 Watchfulness; prudence; carefulness; precaution ; 
 solicitude ; provision against want, danger, and a rainy day ; 
 fleeing from prospective evils ; apprehension ; fear ; irres- 
 olution ; PROCRASTINATION ; SUSPENSE. 
 
 Large Cautiousness, like ihe watch-crow, is always on the 
 look-out ; takes ample time to get ready ; shuns prospective 
 dangers ; makes everything safe ; guards against losses and 
 evils ; incurs no risks ; or meets with few accidents or losses. 
 
 Small Cautiousness is heedless, careless, thoughtless, and 
 therefore perpetually in hot water ; fears nothing ; disregards 
 
ITS FUNCTION AND LOCATION. 
 
 203 
 
 consequences ; is imprudent, and hence unlucky ; plans im- 
 perfectly ; acts impromptu ; and is liable to be reckless. To 
 find it, draw a perpendicular line from the back part of the ear 
 up to where the head begins to round off to form the top ; and 
 the wider the head at this point the larger this organ. It is 
 small in the accompanying head of Vendovi, the Feejee chief, 
 who was decoyed on board, and brought to this country by 
 the exploring expedition, but died soon after his arrival. It 
 is large in that of Diana Waters. 
 
 255 . ADAPTATION AND CULTIVATION. 
 
 All nature is as careful as economical 24 °. Her prvoisions 
 against accidents, how numerous, how wise ! Though every- 
 thing has its destroyer, yet everything has also its means of 
 self-protection. Man, too, is placed in a world full of dangers. 
 Every step of his journey through life is beset with evils, so 
 
204 
 
 CAUTIOUSNESS. 
 
 numerous, so appalling, as to threaten pain and death contin- 
 ually. Yet many of these impending dangers can be avoid- 
 ed ; and, considering our liabilities to accidents, how few 
 actually occur ! If God had enveloped us in a danger-proof 
 shield, which no evil could penetrate, this caring instinct 
 would have been useless, and even injurious, by raising false 
 alarms, and occasioning suspense; yet, destitute of both this 
 shield and faculty, these dangers would soon blast all our 
 pleasures, and destroy life itself. Man requires protection, yet, 
 as this evil-excluding envelope must have prevented some good, 
 he is endowed with this watching instinct, which wards off 
 most impending evils, intercepts no good, and even yields a 
 great amount of happiness in providing against prospective 
 accidents, making all safe, and taking care of everything. 
 
 Its vigilant action, therefore, becomes as essential as the 
 evils it is adapted to avert are numerous and dreadful. Those 
 in whom it is weak should remember that they are too care- 
 less, and that their thoughtlessness is the principal cause of 
 their misfortunes, most of which carefulness would obviate. 
 Such should put themselves upon their guard, and always 
 keep out a windward eye ; should dwell on the dangers they 
 have escaped ; should often imagine the consequences in case 
 this and that evil, which they barely escaped, had befallen 
 them— they had broken this limb and lost that good, etc. — 
 and, by a variety of means, rouse it to increased action. 
 Especially let such guard amply against unforeseen catas- 
 trophes, and practice the motto, “ Sure bind sure find.” And 
 let all be wise, judicious, and provident. 
 
 Children, too, in whom it is small, should be shown that 
 their carelessness occasioned this loss and that misfortune ; 
 that they must “ look out next time,” and have their atten- 
 tion often directed to the evils brought upon themselves and 
 others by their imprudences. Even frightening them may 
 be beneficial. 
 
 Especially, never put careless boys to any dangerous trade 
 or occupation. In 1835, I examined in North Third-street, 
 Philadelphia, the head of a lad in whom this organ was small, 
 and enjoined its cultivation on both father and son. On leav 
 
GROUNDLESS FE.JlKS. 
 
 205 
 
 ing, I re-urged upon the father the danger perpetually pend- 
 ing over his careless son, and told him to put him in a safe 
 business. Phrenology was not then believed, my advice was 
 not heeded, and this boy was put to the tin roofing business, 
 and in 1836, while roofing a house, instead of going down 
 the ladder generally used, nothing would do but he must walk 
 around a block of unfinished brick buildings, in doing which 
 he fell, and was taken up dead ! Dr. Noble, who heard my 
 warning, narrated the fatal issue of disregarding it. 
 
 256 . ITS RESTRAINT AND DUE REGULATION. 
 
 Yet this faculty is often too active, or at least frightened 
 without cause, and requires right direction, if not restraint. 
 Many fear evils purely imaginary ; apprehend danger where 
 there is none ; regard trifling obstacles as insurmountable ; 
 procrastinate till they let slip many an excellent opportunity ; 
 and suffer as excessively as needlessly from false alarms. 
 How can such conquer their fears, and substitute promptness 
 for irresolution ? By offsetting this faculty by Combativeness, 
 judgment, decision, hope, and other faculties, and by exercis- 
 ing it less. Let such decide promptly, and then drive their 
 projects, hit or miss ; because they will be too careful, even 
 though they try to be reckless. They should bear constantly 
 in mind that their fears are excessive and usually groundless ; 
 that this organ, being too large, excites more solicitude, doubt, 
 irresolution, and procrastination than is reasonable or best ; 
 that, therefore, they always overrate difficulties, magnify 
 dangers, and even make them up out of whole cloth ; are 
 therefore anxious without cause, and fearful where there is 
 no danger. Impress this upon your mind, and extra Cautious- 
 ness can produce no alarm, any more than looking through 
 green glasses could make you believe that everything is 
 green. This principle will tell you that you always look 
 through glasses of fear, and that it is these fearing glasses 
 which alarm you, and not any danger — that, in short, your 
 apprehensions are mostly groundless, and therefore not to be 
 legarded or acted upon. Also deliberate less. Take less 
 time to get ready. Do not fuss and fix so much. Be more 
 18 
 
206 
 
 CAUTIOUSNESS. 
 
 off-hand and prompt. Above all, do not allow your imagina- 
 tion to conjure up objects of terror, or dwell on fictitious 
 danger. Banish all such suppositions, and indulge the feel- 
 ing of security and safety instead. Withdraw your mind as 
 much as possible from all apprehension and contemplation of 
 danger, and try to dismiss all anxiety, solicitude, and procras- 
 tination, and to feel contented. Decide off-hand one way or 
 another, and thus forestall that distracted, painful action of 
 Cautiousness which always accompanies doubt, uncertainty, 
 vacillation, and halting between two opinions. 
 
 But one of the most effectual causes of groundless fears 
 and gloomy forebodings, is disordered nerves 156 , and impaired 
 digestion 168 . When produced by either of these causes, they 
 cannot be effectually overcome without removing those causes 
 — that is, without restoring the bodily functions to health, 
 directions for doing which are given in Vol. I. If your fear- 
 fulness proceeds from nervousness, rectify your nervous sys- 
 tem, or else expect to suffer all your life from groundless 
 fears, and to be always miserable on account of this violation 
 of the law of health. To indulge despondency only aggra- 
 vates your sufferings. Drive out into the open air. Forget 
 your troubles, and keep doing. Especially, eat less and do 
 more 69 157 164 168 169 
 
 In children, this organ is often so large as to fill them with 
 groundless fears ; on account of which many a poor child 
 has been rendered miserable for life. This excess should 
 never be still farther increased by telling them frightful 
 stories, making them afraid to be in the dark, threatening 
 them, and the like. All in my family know that nothing of 
 the kind must ever be perpetrated on my children. Nor 
 should youth ever be punished by being shut up in dark 
 rooms, being told that they will see “ raw heads and bloody 
 bones,” or that you will throw them out of the window, or 
 call a bear to come and catch them, or by being threatened in 
 any way ; because, if Cautiousness is too large, this will re- 
 increase it, but if small, they will only laugh at you and your 
 futile threats. 
 
 The young require even a greater development of this 
 
FHIGHTEriNG CHILDREN. 
 
 207 
 
 faculty than adults. Inexperienced, their muscles undisci- 
 plined, and minds engrossed in hilarity and mirth, unless 
 spontaneously active Cautiousness instinctively warned and 
 protected them perpetually, they would be exposed to one 
 continued series of accidents — indeed, they often hurt them- 
 selves as it is — and soon destroy themselves. Even a moth- 
 er’s incessant watchfulness is insufficient protection. A care- 
 less child is continually burning, or cutting, or hurting itself, 
 or falling, or meeting with accidents, which nothing but its 
 ownjperpetual carefulness can possibly avert. Hence, nature 
 has kindly endowed them with a large development of this 
 organ — a provision as beautiful as necessary. 
 
 Many mothers have this organ too large ; and hence, be- 
 sides transmitting it in excess to their children, live in per- 
 petual, though groundless, fear lest they should fall or get 
 into danger, and therefore caution them all the time, even 
 when there is no possible danger. Such mothers should see 
 themselves in the hen which hatched ducks, and suffered so 
 much fear because her brood plunged into the water — should 
 remember that the large Cautiousness of their children will 
 render them safe without all this cautioning. Timid children 
 in particular require to be soothed instead of frightened, and 
 presented with motives of safety instead of alarm. Especially 
 do they require to have their Cautiousness offset by Combat- 
 iveness. In illustration of this mode of quieting their fears, 
 L. N. Fowler tells the following excellent anecdote of the 
 Rev. Mr. Loomis, of Bennington, Vermont: — 
 
 The first evening after moving into another house, his young 
 son, four or five years old, was awakened by rats running 
 and screaming over-head, and so terribly frightened that his 
 mother was obliged to take him up. The next night he was 
 still more terribly frightened. His father, determined to sub- 
 due his fears, went to his bedside, intending to conquer them 
 by chastisement — the most effectual way possible of increasing 
 them — when the agonized boy clasped him around the neck, 
 and clung to him with desperation. Perceiving the utter im- 
 possibility of subduing his fears by force, he tock him up, and, 
 still intent on arresting a passion so liable, if unchecked, to 
 
208 
 
 APPROBATIVENESS. 
 
 torment him through life, sent for a stick, not to whip but to 
 embolden the boy to drive away the rats. His courage, sup- 
 ported by his stick, and excited by his father, at length so far 
 overcame his fears, that he got down, and struck first upon 
 the floor, and then upon the wall, and finally went to bed, 
 stick in hand, and full of courage. This conquest of Cautious- 
 ness by Combativeness doubtless saved him from the evils of 
 cowardice, by emboldening him for life ; and can be employed 
 with the happiest effect on all timid children. 
 
 The Cautiousness of the young should also be trained to 
 work in connection with the higher faculties, and they be 
 made afraid to do wrong ; of which hereafter. 
 
 12. APPROBATIVENESS. 
 
 “A good name is rather to be chosen than great riches 
 257 . DEFINITION, FUNCTION, AND LOCATION. 
 
 Love of praise ; regard for character ; sense of honor , 
 desire for a good name ; love of commendation, and the es- 
 teem of others ; ambition ; desire to attain distinction, be- 
 come popular, attract attention, obtain notoriety and fame, 
 and rise to eminence ; pride of character ; sensitiveness to 
 the speeches of people ; desire to be thought and spoken 
 well of. 
 
 Large Approbativeness seeks commendation, and is cut 
 by censure ; is keenly alive to the smiles and frowns of 
 public opinion ; regards what people say ; seeks to show off to 
 advantage ; gives affability and desire to please ; loves to be 
 in the fashion ; stands on etiquette and ceremony ; sets much 
 by good appearances ; and feels extremely mortified by 
 reproach. 
 
 Small Approbativeness cares little for the opinions of people ; 
 is comparatively insensible to praise and censure ; disregards 
 style and fashion ; despises etiquette and polite usages as such ; 
 and never stops to ask “ what will folks think V 7 
 
ITS FUNCTION AND CULTIVATION. 
 
 209 
 
 It is located behind Cautiousness 254 , back of Conscientious- 
 ness 267 , and on the two sides of Self-Esteem 260 . Its lobes are 
 about an inch apart, and run up and down from Conscien- 
 tiousness toward Adhesiveness. 
 
 258 . ADAPTATION AND CULTIVATION. 
 
 Some things are constitutionally commendable, and others, 
 in their very nature disgraceful. A child falls into the surg- 
 ing billows, but is rescued at the risk of life by a self-sacrific- 
 ing lover of his race. “ Noble, worthy of all praise / 5 exclaim 
 all who hear of the honorable deed. A son of shame casts 
 this same child into this same stream, and though it is saved, 
 “ disgraceful, contemptible wretch,” murmur all who know it. 
 “ Shame on you / 5 “ That’s a fine boy / 5 and kindred encomi- 
 ums and reproaches appeal to this faculty. To this inherent 
 praiseworthiness of some actions and characteristics, and dis- 
 reputableness of others, this faculty is adapted, and adapts 
 man. 
 
 Nor is its influence weak or range limited. On the con- 
 trary, it appertains to all we say, do, and are, and creates an 
 insatiable desire to do and become what will secure praise. 
 Indeed, when properly directed, it is a most powerful incen- 
 tive to virtue and preventive of vice ; but becomes, when per- 
 verted, as it too often is, an equally potent instrument of evil. 
 Its cultivation and due regulation therefore become matters 
 of the utmost importance. How, then, can they be effected ? 
 
 By placing before it that commendation of mankind to 
 which it is adapted 214215 . We should all seek to be praised. 
 This element was not created for naught, and cannot lie dor- 
 mant with impunity. As its absence deprives the mind of a 
 powerful incentive to praiseworthy deeds, so its presence, duly 
 regulated, renders us emulous to do and become what will 
 secure commendation, and thus redoubles every virtue, and 
 restrains e rery vice, because the former excites praise while 
 the latter is disgraceful. 
 
 Ambition, properly directed, should then be indulged. All 
 should endeavor not only to stand fair in the eyes of their fel- 
 low-men as far as known, but to become known more and still 
 18 * 
 
210 
 
 APPROBAT IVENESS. 
 
 more extensively. To despise the opinions of men s on a par 
 with disdaining food, or property, or children, and to love and 
 seek it as essential to human perfection as to exercise any 
 other primitive function of body or mind. 
 
 Approbativeness should therefore be cultivated. And to 
 do this, set motives of praise before it. Indulge a generous 
 emulation to excel. Keep your character spotless, and say 
 nothing, do nothing disgraceful. Assume those pleasant modes 
 of action and expression, and agreeable manners and address 
 calculated to elicit encomiums. Say agreeable things as 
 often and as far as consistent with the higher faculties, and 
 avoid giving offence unless where they demand a sacrifice of 
 popularity to duty. Mind appearances in those little matters 
 of life which win. And when you must say unpopular things, 
 couch them in as pleasing a manner as may be. Even reform- 
 ers, by pursuing this course, would secure more friends and 
 make fewer enemies to themselves, and therefore to their 
 cause — a point of great practical importance, be our pursuits 
 what they may, yet little appreciated. 
 
 We should especially desire to retain and enhance the esti- 
 mation of our friends. We cannot long retain their attach- 
 ment when we make them ashamed of us, but shall redouble 
 their friendship by rendering them proud of us. Let me be 
 an honor, not a disgrace to my friends. Let me so write, 
 speak, and conduct, that they shall glory in espousing my 
 cause. Yet these views will presently receive a most import- 
 ant qualification. 
 
 A faculty thus beneficial t^ adults should be cultivated in 
 the young. Indeed, few appeals to any of their other faculties 
 are as effective as to this. All know how powerfully praise 
 stimulates them to do what we wish. They can be flattered 
 into almost anything. Tell John he is a good boy, and that 
 you expect he will always continue so — that he generally 
 minds, and you hope he always will, that he does well, and 
 bids fair to do still better — and this stimulation of Approbative- 
 ness redoubles his efforts to deserve still more. 
 
 But blast his pride of character by telling him that he is 
 addle-pated and a disgrace to himself and all about him ; that 
 
MORTIFYING YOUTH PERNICIOUS. 211 
 
 he is nothing and never can be ; that he is the worst child 
 you ever saw ; that he falsifies, or is forgetful, or always in 
 the wrong, and ought to be ashamed of himself ; and even 
 though he would do right, yet he either feels ashamed to try, 
 or else thinks he cannot sink any lower in your estimation, 
 and so will not attempt to do better. Suspect or accuse him 
 of stealing, and he will be far more likely to pilfer than if he 
 thinks you confide fully in him ; because, in the former case, 
 he thinks he may as well have the game since he has the 
 name, but in the latter that his reputation is at stake, and 
 hence that he must keep it untarnished. Those who are per- 
 petually blaming or accusing children or servants do not un- 
 derstand human nature. Keep good their sense of character, 
 and if they disgrace themselves, instead of taunting them 
 with their fall, and making them feel degraded and outcast in 
 their own eyes, let them feel that the error in question will 
 be freely forgiven, and they reinstated provided they behave 
 well for the future. 
 
 This law of mind applies equally to young people. When 
 their regard for character is gone, hope takes its flight, and 
 almost certain ruin awaits them. To mortify or shame them 
 sears Approbativeness, and makes them feel that, since they 
 are disgraced, they may as well “ die for an old sheep, 55 and 
 sin on. As witnessing animal butchery blunts the tender 
 sympathies of virgin Benevolence, the coarse and revolting 
 deteriorates Ideality, the goadings of a guilty conscience hard- 
 en this faculty, interrupted love blights Adhesiveness, and the 
 painful action of all the faculties sears and palsies their other- 
 wise keen susceptibilities, so to treat youth or adults as if 
 disgraced in the eyes of others, hardens Approbativeness, ex- 
 cites Combativeness, and, more than almost anything else, 
 renders them worse, because it paralyzes this powerful incen- 
 tive to good deeds. As long as the drunkard was treated with 
 contempt, he drank on ; bu as soon as that Christ-taught 
 principle of Washingtonianism set him again upon a respect- 
 able footing, shook his hand, and treated him again with con- 
 sideration, he reformed ; because, as long as he considered 
 his respectability irretrievably lost, he made no efforts to 
 
212 
 
 APPR0BATIVENE3S. 
 
 regain it, for ambition was crippled ; but as soon as he was 
 practically assured that he should again be treated with re- 
 spect in case he deserved it, ambition revived and spurred 
 him on to attain so desirable a meed as honor. This prin- 
 ciple applies equally to all ages and orders of men — is in fact 
 a law of mind, and develops one of the most powerful of all 
 instrumentalities of making men better. All mankind, from 
 the king to the beggar, and even the most degraded outcast, 
 desire praise and will work for it. Love of food and life is 
 hardly stronger or more universal, because each is a primi- 
 tive faculty. Hence men, and especially children, before this 
 faculty has become seared by reproach, should never be mor- 
 tified, and especially for things not actually disgraceful. Yet 
 how many parents both reproach their children daily and 
 almost hourly, and that for things not only not wrong in them- 
 selves, but actually the promptings of unperverted nature. 
 Yet, in so doing, they both render them worse, and lose their 
 influence over them. 
 
 259 . ITS DUE REGULATION AND RESTRAINT. 
 
 But this faculty is often excessive, compared with the otn- 
 ers 210 , and still more frequently perverted 208 . Few faculties 
 require right direction more than this, and the wrong action 
 of few occasions more evil, individual and public. How su- 
 premely ridiculous many are rendered by its excess and per- 
 version ! The whole world is in full chase after praise, but, 
 unfortunately, for the wrong things. And, in general, man- 
 kind struggle «to enter into the kingdom of commendation, less 
 for what they are, than for what they possess. Some pride 
 themselves on their horses, dogs, and even canes and boots ! 
 " Look here, Jim,” said one dandified exquisite to another, 
 “ don’t you think I dined up town ’tother day with white kid 
 gloves on. I did so, and the hull party had ’em on, too.” What 
 if you did ? How much better did it render you ? “ What 
 
 shall I wear to the dance to-night ?” asks one. “ What dress 
 would you wear to church to-day ?” inquires another. “ O, 
 that old-fashioned bonnet aint fit for a wench to wear to meet 
 ing. The newest fashion is out, and I should be ashamed to 
 
THE FASHIONS. 
 
 213 
 
 be seen there till I get a new one, for you know 1 better be 
 out of the world than out of the fashion/ ” says a third. And 
 when she gets it, how she flares ! One would think by the 
 way she walks, that she was pretty considerably more than 
 human. Yet she is only a human fool, and says so in prac- 
 tice — and actions speak louder than words — because she vir- 
 tually rates her dress above herself. Be her virtues what 
 they may, she is ashamed of herself unless enrobed, not in 
 a neat, nice dress merely, but in a fashionable one. Now 
 this fashionableness or unfashionableness is absolutely noth- 
 ing ; yet, since it is of so much more importance than her- 
 self, how insignificant, in all conscience, must she be ? How 
 supremely ridiculous the idea, presupposed by fashion, that 
 the mere form of the dress can add one iota to the reputable- 
 ness of the wearer, or unfashionable attire diminish ought 
 therefrom ! Is man-made attire more praiseworthy than God- 
 made humanity ? Is the man, indeed, so insignificant com- 
 pared with the thing ? Shall silks and satins, ribboned off 
 and tied together in fantastic shapes, and distended by coffee- 
 bags and cotton, be the standard of valuation ? Can fabrics, 
 and even golden trinkets, enhance the honorableness of the 
 “ lord of creation V 9 And wilt thou, reader, practically en- 
 dorse a standard of praise so superlatively ridiculous ? Will 
 you libel the dignity and glory of your God-like nature ? 261 
 O, votaries of fashion ! how foolish, how wicked ! And what 
 untold but self-induced miseries you suffer in consequence ! 
 Words utterly fail to depict the evils of fashion ! Drunken- 
 ness bears no comparison with it in the number of its victims, 
 or aggravation of its sufferings. All the crimes of all cul- 
 prits are trifles compared with this monster of iniquity. The 
 evils even of licentiousness, most appalling as they are, are 
 pigmies by the side of this mighty giant, because, while the 
 former slays its thousands, the latter devours its tens of thou- 
 sands, soul and body. Indeed, but for the latter, the victims 
 of the former would be few. Nine in every ten of the daugh- 
 ters of infamy humble themselves to procure the means of 
 following the fashions. How generally is the poverty of the 
 poor, at least in this country, induced by past or present out- 
 
214 
 
 APPROBATIVENESS. 
 
 lays for fashionable display. Say, hard-working husband, 
 do not at least half your labors go to keep up appearances in 
 dress, style of living, and the like ? 
 
 But all these evils are but “ as a drop in the bucket,” com- 
 pared with its degrading influences on the soul. Let the 
 meed of praise now bestowed on dress be awarded to intellect 
 and moral worth— let men be praised for their talents as 
 much as now for their coats, and woman for her virtues as 
 now for her fashionable attire — and what a mighty rush would 
 this occasion toward intellectual attainments and moral excel- 
 lence ? Mankind would not then, as now, neglect their minds 
 and live for their persons, but would labor and strive, with all 
 the energies of their being, to develop by culture the exalted 
 capabilities of their natures 961 . But it now prevents such 
 culture by engrossing for fashion the time required for mental 
 and moral discipline. A standard of praise thus utterly con- 
 temptible in itself and ruinous in its effects would disgrace 
 even the monkey tribes. Then shall man — shall we — prac- 
 tically endorse it? Shall our ambition fasten on nothing 
 higher than broadcloths and bonnets — nor on these merely, 
 but on their being cut and made after a particular pattern ? 
 Shall our very lives and souls be offered up on the altar of 
 such a goddess ? Shall we who were made to reflect the image 
 of God be content to be darkened by such fripperies ? Shall 
 we who are constituted to soar aloft on the wings of angels 
 descend even below inanimate matter ? Shall we exalt our 
 clothes above ourselves ? Or shall we sanction so despicable 
 a standard of praise in others ? Let men point the finger of 
 ridicule at my dress as they may, but let my ambition apper- 
 tain to conduct and morals, not to riches or any external 
 “ pomp or circumstance.” 
 
 In phrenological language, Approbativeness should not be 
 governed by the propensities, but by the higher faculties. 
 Men should not take pride in eating the most oysters, or drink- 
 ing the most grog ; or in being the greatest fighters, whether 
 in personal combat, the pugilistic ring, or battle array , but 
 should seek praise for what they are— for what is in them, 
 not on them. We have already shown that the moral and 
 
ITS RIGHT riRECTION. 
 
 215 
 
 intellectual faculties should guide and govern all the 
 others 211 . Then let this indispensable condition of virtue and 
 happiness be the supreme law of our Approbativeness. 
 
 Since the proper direction of this faculty is thus all-import- 
 ant to adults, how much more so to the young ? — and to the 
 former because to the latter. Shall this normal instinct in 
 them be taught to exult in these ridiculous trappings ? Parents, 
 will you make your boys puppet-shows, and your girls head, 
 blocks for millinery exhibitions ? Praise them for goodness. 
 Never commend them because they are rigged off in new or 
 fashionable attire, or have curly hair, or are handsome, or for 
 anything extraneous, but only for what implies moral worth 
 or intellectual superiority. 
 
 This giving boys canes and dressing them off in the height 
 of fashion like dandies, is ruinous. To see them smoke, chew, 
 talk large, swagger, perhaps swear 238 , and vaunt themselves on 
 these and kindred exteriors, thinking it manly to thus play the 
 fool, proclaims the stulticity of their parents, and foreshadows 
 their own prospective downfall. And to see girls, superbly 
 dressed, profusely ruffled and padded, with sun-shade or muff, 
 parading the pave as disdainfully as queens, is supremely ri- 
 diculous. Green things are insipid and unwholesome — green 
 ladies especially. Let them be girls — play and romp free 
 from all fashionable restraint — till they spontaneously ex- 
 change the girl for the woman. But of this more at length in 
 “ Maternity.” 
 
 Nor should they be paid for learning by tickets, rewards, 
 premiums, medals, and the like. College appointments, hon- 
 orary degrees, and this whole system of literary emulation is 
 wrong. Not that the best scholars should not be commended, 
 but let them be induced to study from love of learning in- 
 stead of from motives of vanity. Those who study for the sake 
 of praise will relapse as soon as rivalship ceases ; whereas 
 those who love to improve for its own sake will continue it 
 through life. And thousands of our ambitious youth break 
 down and die of excessive application, just to stand at the head 
 of their class. 
 
 This faculty is so large in some as to render them artificial 
 
216 
 
 APPROBATIVENESS. 
 
 and affected — as to make them twist themselves unconsciously 
 into a great many most ungainly postures, and walk, sit, and 
 place their hands most awkwardly, just “to be seen of men.” 
 In trying to look and behave all so nicely and prettily, they 
 make themselves ridiculous. Be natural if you would be 
 graceful. All efforts at putting on gentility only result in 
 awkwardness. What does not “whistle itself’’ 26 , cannot be 
 made to whistle. Natural manners are always agreeable ; 
 artificial always awkward. How exceedingly unpleasant 
 those who try to be extra mannerly. Let such forget them- 
 selves, and throw themselves into conversation, or whatever 
 they may be doing, and they will be passable. And let all 
 who would reduce this faculty, not feed it, but offset it by 
 such reflections as these : “ What if they do underrate, and 
 even ridicule me ? Suppose I do not dress as well as others, 
 does that make me any the worse ? Besides, my Approba- 
 tiveness is too large. Hence I feel more shame and mortifi- 
 cation than occasion requires, am too keenly alive to praise 
 and censure, and too apt to think myself neglected when I am 
 not. I will not let such things trouble me, but will turn my 
 attention to more important matters. Others do not notice 
 me as much as my excessive Approbativeness supposes. I 
 will act out myself, and not be so stiff, precise, artificial, and 
 affected. In short, I will reduce this faculty by exercising it 
 less, and always aright.” 
 
 Nor should children in whom it predominates be laughed 
 at for this and that smart saying or doing, or be noticed in 
 their fishings for praise. Nor should their pert speeches be 
 told to others before them. Notice them but little, and com- 
 mend very sparingly and judiciously. 
 
FUNCTION OF SELF-ESTEEM. 
 
 217 
 
 13. SELF-ESTEEM. 
 
 “In his own image created he them.” 
 
 260. DEFINITION, FUNCTION, AND LOCATION. 
 
 Magnanimity ; self- valuation ; nobleness ; self-reli- 
 ance ; independence ; love of liberty and dominion ; self- 
 complacency ; dignity ; self-satisfaction ; desire for power ; 
 the aspiring, self-elevating, ruling instinct ; that high- 
 toned pride of character and manliness which commands 
 respect, despises meanness and self-degradation, and creates 
 lofty aspirings to do something great and worthy. Will, 
 self-government, or volition, is also a function of this 
 faculty. 
 
 Large Self-Esteem puts a high estimate upon itself, its 
 doings, sayings, and capabilities; falls back upon its own 
 unaided resources ; assumes responsibilities which it feels 
 abundantly able to sustain ; will not endure restraint or take 
 advice, but insists on being its own man and master ; is high- 
 minded, and feels above stooping to demean or degrade itself; 
 aims high, and is not satisfied with small success, or a petty 
 business, but feels wholly competent to conduct a large one ; 
 comports and expresses itself with dignity, perhaps majesty ; 
 and is perfectly satisfied with self. 
 
 Small Self-Esteem lacks self-confidence and weight of 
 character ; feels unworthy, inferior, and as if in the way ; 
 distrusts its own capabilities, and shrinks from assuming re- 
 sponsible stations and undertaking great things on the score of 
 incompetence ; cannot command ; is apt to say and do trifling 
 things ; lacks self-reliance and independence ; underrates its 
 own capabilities and worth, and is therefore liable to be 
 underrated by others. 
 
 To find this organ, draw a perpendicular line, when the 
 head is erect, from the opening of the eai to the top of the 
 head. This conducts you to the fore part of Firmness. Self. 
 Esteem lies two inches, or a little less, directly backward. 
 
 Jt is large in the accompanying engraving of Judge Living- 
 ston — formerly Supreme Judge on the U. S. bench, and a 
 19 
 
213 
 
 SELF-ESTEEM. 
 
 candidate for vice-president — as seen by the projection of his 
 head at the crown, but small in the Affectionate Mother, cut 
 No. 4 2l9 . See also Conscientiousness 260 . 
 
 SELF-ESTEEM LARGE. 
 
 No. 16. Judge Livingston. 
 
 261 . ADAPTATION AND CULTIVATION. 
 
 Man is the veritable “ lord of creation” — the greatest ter- 
 restrial work of God. Magnificent, yonder towering mountain. 
 Stupendous, Niagara’s awe-inspiring cataract. Inconceivably 
 vast, planets, suns, and the countless worlds which float in the 
 azure sky. In view of the wonderful w T orks of God, one in- 
 voluntarily exclaims, “ What is man ?” Greater than they 
 all ! What is Niagara beheld only by brute ? What ^Etna’s 
 volcanic eruption or the whole earth’s gigantic bulk — what 
 even the material heavens and their myriads of worlds — in 
 
THE PERFECTION OF HUMAN NATURE. 
 
 219 
 
 comparison with man ? Can inorganic matter, however huge, 
 surpass man’s divinely-contrived system of bones, muscles, 
 organs, and nerves, all redolent with life and teeming with 
 enjoyment ? Happiness being the standard of valuation tha* 
 is greatest which enjoys most. Does Chimborazo feel, or the 
 earth enjoy? Was not terrestrial creation made for man, 
 not he for it ? And is that greatest which is made to 
 serve ? Is the chariot above the charioteer ? Are not more 
 divine Wisdom and Power exhibited in the structure of the 
 human hand or eye than in the whole universe of inorganic 
 matter ? 
 
 But the creation of mind — this is the greatest work of God 1 
 Compared therewith, all else is “ dust and ashes.” The do- 
 mestic affections, the resisting 239 , feeding 245 , economical 249 , 
 provident 255 , emulous 258 , and other instincts, how infinitely 
 wise in constitution and efficient in function ! Yet it is his 
 moral and intellectual elements which form his crowning 
 endowments. These render man near of kin to angels, and 
 constitute us “the sons and daughters of the Lord Almighty!” 
 They even array him in the robes of immortality, and confer 
 on those who fulfil its conditions, capabilities of becoming 
 eternally and inconceivably holy and happy! Yes, “in the 
 image of God” is every one of us created. His intellectual 
 and moral likeness is stamped upon our souls, and even forms 
 their constituent elements. Does the great Parent of all love 
 his children ? So do human parents love theirs. Does He 
 delight to provide for his, and do not they also for theirs ? 221 
 Is He a perfect economist, and are not we also ? 249 Does He 
 delight in praise, and do not we ? 258 Is He immutable — “ the 
 same from all eternity to all eternity” — and are not we also 
 endowed with this element of stability? 265 Is Pie rigidly just, 
 and do we not respond to the supremacy of right ? 268 Is He 
 a Spirit, and has he not endowed us also with a spiritual es- 
 sence — an immortal soul? 276 Does He delight to pour out 
 upon all sentient beings a continual succession and variation 
 of blessings such as naught but Infinite Wisdom could devise, 
 or Infinite Goodness bestow 1 2 , and does not this heaven-born 
 sentiment inspire our own souls to do good 282 ? Are infinite 
 
220 
 
 SELF-ESTEEM. 
 
 Beauty and Perfection stamped upon the character and all the 
 works of the Almighty, and is not man, too, highly adorned 
 in person and exquisitely constituted in mind, and does he not 
 pant after a higher and still higher measure of self-perfec- 
 tion ? 288 Is God the great Mechanist of the universe, and 
 has he not conferred on us also this self-same desire and capa- 
 bility to make ? 285 Does He see and know all things, and do 
 we not desire to observe 420 and acquire knowledge 474 ? Does 
 He speak to all sentient beings in the eloquent and instructive 
 language of nature, and do we not also commune with our 
 fellow-men ? 510 Is He the great “ Cause of causes,” and in- 
 finitely wise in adapting ways and means to ends, and has he 
 not endowed us also with this divine capability ? 542 What ele- 
 ment possessed by Him is not possessed by us? In degree 
 alone consists the heaven- wide difference. We pervert our 
 faculties and sin 208 ; He exercises his normally, or in perfec. 
 accordance with the fitness of things. But His and our 
 primitive elements are the same. We are “ living stones” 
 in his infinite temple. He breathed of his own divine spirit 
 into our nostrils, and we become “ living souls.” “ In his own 
 image,” moral and intellectual, reader, are we created. With 
 “ a live coal from off the altar” of his own nature, He lighted up 
 the fire of immortality which burns, however dimly, within us. 
 His divine likeness we bear. That likeness is faded, and 
 mildewed, and crushed, yet it is there. Sin has stained it, 
 and depravity almost obliterated it, but the canvass is divine 
 in structure, and the original lineaments and colors as pen- 
 ciled by the infallible Artist of the universe, are still visible- 
 are even a miniature of his own intellectual and moral con- 
 formation ! — faint, yet perceptible. Trodden into the mire 
 of moral corruption, yet there still ! Lift it up ; wash off its 
 filth ; remove its stains by varnishing it with the oil of for- 
 giveness ; burnish it ; hold it up to the light of its primitive 
 constitution, and O ! behold the divine in that portrait even 
 yet. Defaced it can be, but effaced never. God will not let 
 his pencilings be wholly extinguished. His spirit he “ will not 
 utterly take away.” Yes — thank the Lord — every one of us 
 carries within the innermost recesses of our own souls this 
 
REQUISITION FOR ITS EXRECISE. 
 
 221 
 
 mental portrait of the Almighty; and if we “occupy till he 
 comes,” we shall both see him as he is, and be like him. 
 “Beholding his face, we shall be changed from glory to 
 glory,” till he cleansed portrait of humanity, retouched by 
 that same Artist who first fashioned it after himself, shall 
 reflect in the galleries of heaven, to all eternity, the perfect 
 “ image and likeness” of our Infinite Original — the God and 
 Father of us all ! And even all this is but the faintest glim- 
 mering of what humanity is capable of accomplishing and 
 becoming ! and to these exalted ends and destinies, Self- 
 Esteem is adapted and adapts man. 
 
 Have we not, then, a perfect right to place a most ex- 
 alted estimate upon ourselves ? Can we well overrate our 
 own worth 1 We may, indeed, value ourselves wrongfully — 
 even on account of our deformities — but not too much. This 
 faculty may take a wrong direction, but cannot well be too 
 large. Then why hang our heads or sink back into the cor- 
 ner of insignificance ? Are the children of God such inferior, 
 unworthy, degraded “ worms of the dust ?” All that should 
 humble us is what we have done, not what we are by nature. 
 Away with this idea of man’s nothingness and inferiority — 
 Phrenology arraigns it as false. All that even a God could 
 do to exalt and endow humanity, God has done. Reference 
 here, and throughout this train of remark, is had to our prim- 
 itive constitution, and not to man’s present degraded, depraved 
 condition. That we have fallen from this high estate, is a self- 
 experienced fact. That we, created only a “ little lower than 
 the angels, and endowed with honor and immortality,” should 
 have fallen instead of soared — should even have so far de- 
 generated from our divine parentage as to deny ft, and given 
 ourselves up to work all manner of uncleanness and iniquity — 
 O, this should humble us in the very dust. That capabilities 
 thus transcendent should be thus abused, so as even to work the 
 work of incarnate devils, should sting us to the quick with 
 remorse, and bring us upon the bended knees of contrition, 
 imploring, with the prodigal son, forgiveness and restoration. 
 And those who do thus repent and pray, will be re-clothed 
 and reinstated. We are bent but not broken — trampled into 
 19 * 
 
222 
 
 SELF-ESTEEM. 
 
 the mire, but not crushed to atoms — withered, but not dead. 
 The divine original is in us still. O arise, son of shame and 
 daughter of sorrow Shake off dull sloth. Trim thy heaven- 
 constructed lamp. Meet thy inviting heavenly Father. Put 
 away all thy idols, all thy sins ; and array thyself again “ in 
 garments clean and white . 55 “ Touch not, taste not, any un- 
 clean thing . 55 Ascend those lofty heights from which thou 
 hast fallen. O cultivate the divine gift within thee. Be in 
 fact what thy Creator capacitated thee by nature to become. It 
 is late, but not yet the eleventh hour. The doors of this heavenly 
 palace are not yet wholly closed. Arise quickly, and enter.* 
 
 A secondary adaptation of this faculty is to that law of 
 mind by which to confide in our own strength promotes suc- 
 cess, and appreciating our capabilities augments efficiency. 
 Tell that boy he “ can’t if he tries , 55 and he will either not 
 attempt, or only feebly ; but telling him “ You can , 55 con- 
 tributes wonderfully to success. Encouraging Self-Esteem en- 
 hances effort and excellence quite as much as exciting Appro- 
 bativeness ; while discouraged Self-Esteem, like mortified 
 Approbativeness, palsies the entire man 25S . To this requisi- 
 t'on for self-confidence this faculty is adapted and adapts man. 
 It elevates all its aims and aspirations, and thereby redoubles 
 both effort and success. As, by aiming at the sun, though 
 we do not hit it, we yet shoot much higher than if our mark 
 were low, so this faculty inspires us to desire and attempt to 
 do and become something worthy of ourselves, and should 
 therefore be cultivated. 
 
 Self-satisfaction is another trait in human nature as ne- 
 cessary as it is universal. The poorest beggar would not 
 exchange himself — not places, but soul and body — with the 
 richest, wisest, most renowned, and best of men. We often 
 feel dissatisfied with our lot, but rarely with ourselves. 
 Even our faults are too often converted into occasions of 
 
 * Phrenology is accused of degrading man — of making him a mere 
 material thing — with what justice, let the reader of this chapter say. On 
 the contrary, none but the phrenologist can appreciate the true dignity 
 and glory of the human mind, or comprehend its perfections and capa- 
 bilities. The more I study the latter, the more I admire the former. 
 
ITS CULTIVATION. 
 
 '223 
 
 pride. How many times, on telling men professionally of this 
 or that excess or defect, such as of deficient Conscientious- 
 ness, of libertinism, cunning, carelessness, vanity, and the 
 like, have they publicly acknowledged that these things were so, 
 and rather gloried in them. But for this principle of self- val- 
 uation, what endless animosities would everywhere occur ? 
 What complaints against God for bestowing on others more 
 than on us ? But this trait lulls all such murmurs, and instead, 
 makes us thankful that, Pharisee-like, we “ are not as other 
 men.” This necessary and inimitably beautiful end is se- 
 cured by Self-Esteem, and the larger it is the better satisfied 
 we are with ourselves ; and since all have more or less of it, 
 all are more or less self-satisfied. 
 
 The cultivation of a faculty thus ennobling is commensurate 
 with these exalted ends it was created to subserve. All should 
 therefore exercise it in all these phases. We should study 
 that we may appreciate our own selves, and when we have 
 learned what sphere nature has adapted us to fill 2l6 , should do 
 our utmost to rise therein higher and still higher. Let our 
 motto be, “ Excelsior, Excelsior.” Nor should we ever 
 indulge distrust of our own capabilities, but rather say in 
 actions, with Col. Miller, when asked, “ Can you storm that 
 fort ?” “ I can try !” “ Faint hearts never win,” but “ what 
 
 man has done, man can do,” accomplishes as if by magic. 
 Nor should we envy others because they are more highly gift- 
 ed by nature than we, but strive to make the most of our one 
 or two talents ; for what they possess was not taken from us. 
 We should rather make up by extra culture what we lack by 
 nature. Do any of us employ half our present capabilities ? 
 Then why complain because we have no more ? To use 
 what is already possessed, will confer more. 
 
 Those in whom this faculty is weak, besides elevating them- 
 selves in view of those lofty destinies of our nature already 
 presented, should choose and act for themselves ; may hear 
 advice, but should make up and follow their own judgment; 
 should always comport themselves with dignity and self-re- 
 spect ; pay their own way through life, and never allow them* 
 selves to be beholden or subservient to any ; remember that 
 
224 
 
 SELF-ESTEEM. 
 
 their oppressive feelings of unworthiness and insignificance 
 are not caused by actual inferiority, but by deficient Self- 
 Esteem ; that were they ever so good or great, they would feel 
 thus humble ; that they underrate themselves, and require to 
 hold up their heads ; that they are as good as the generality 
 of men ; that while humility toward God is a virtue, self- 
 abasement, in reference to their fellow-men, is uncalled for and 
 injurious; that, in short, they are men and women, and be- 
 long to the great brotherhood of humanity. As the old Roman 
 felt a conscious pride in exclaiming, “ I am a Roman citizen,” 
 so such should indulge a still greater pride in the feeling, “ I 
 am a human being, endowed with all the prerogatives and 
 immunities of humanity” — should feel as Blackhawk ex- 
 pressed himself when brought before Jackson, “ I’m a man, 
 and you’re another.” You may reverse this, “ You’re a man, 
 and I’m another but remember, practically, that though 
 others are men, yet that you also are human — that some of 
 them may be better than yourself, while others are worse, but 
 that all these considerations — their richness and your poverty — * 
 their knowledge and your ignorance — their cultivation and 
 your want of it — are as nothing ; that you are their human 
 brothers ; have the same origin, faculties, and destiny, with 
 them ; are fed from the same great table of nature ; sustain- 
 ed by the same breath of heaven ; alike in all your primary 
 elements, and differ only in degree, and perhaps that differ- 
 ence is in your favor. In short, exercise Self-Esteem on the 
 one hand, and offset its deficiency by these and kindred re- 
 flections on the other. Above all things, never belittle your- 
 self ir. your own eyes, or those of others, by doing anything 
 small, mean, low, humiliating, or trifling, but always carry 
 and express yourself with manly dignity and conscious eleva- 
 tion. Especially walk erect, for acting out this faculty will 
 help you feel it. 
 
 To cultivate this faculty in children, throw them on their 
 own resources. Do not humble, but rather exalt them in their 
 own estimation. Let them feel that they are embryo men 
 and women, and are created for something noble, and hence 
 should fit themselves to fill some important station. This sen* 
 
TRAINING OF THE WILL. 
 
 225 
 
 timent, so far from inflating, will rather humble them. When 
 they have perpetrated any mean act, talk to them as though 
 they should feel themselves above such self-abasing things. 
 In short, develop this faculty by calling it into action. Es- 
 pecially never crush them by sternness and severity, or look 
 down upon them so as to make them feel menial, or cheap. 
 Raise, not depress. 
 
 262 . SELF-GOVERNMENT, OR THE TRAINING OF THE WILL. 
 
 To one other adaptation and functional phase of Self-Es- 
 teem, special attention is invited. Man is a voluntary being, 
 endowed with that self-determining power which enables him 
 to choose or refuse the evil or the good. This iron will, 
 which takes the reins into its own hands, and does according 
 to its own pleasure, is the product in part of this faculty, aided 
 by Secretiveness, Firmness, and some other faculties. Meta- 
 physicians may speculate on this point for and against, yet the 
 ever-present consciousness of every human being assures 
 us all that we are endowed with power of choice. We are 
 not machines, impelled whithersoever we go by circumstances 
 and our organization 260 9 but can resist this besetting sin, and 
 do that virtuous deed. When any passion becomes unduly 
 or abnormally excited, there is a gubernatorial power within 
 us which can employ that principle of diversion already pre- 
 sented 243 , so as to discard the stimulant of the erring passion, 
 and set the other faculties at work by placing their appro- 
 priate food before them 2l5 , and thus restraining the former, 
 cultivating the latter, and controlling our feelings and conduct. 
 Especially can it put its veto on sinful indulgence in act. 
 Yet this is not the place for a full discussion or qualification 
 of this point. Man requires and possesses self-control, and 
 this faculty, aided by some others, confers it. 
 
 A power thus important should by all means be assiduously 
 cultivated, from infancy to old age. When, or in what situa- 
 tion in life, after we leave the cradle till we descend into the 
 grave, are we not exposed to temptations ? In this respect all 
 mankind are Adams and Eves. Sometimes we are “ drawn 
 away by our own lusts, and enticed,” and sometimes by 
 
226 
 
 SELF-ESTEEM. 
 
 others. Our Eves are of various kinds, but all are perpetually 
 exposed to temptations. All, therefore, require that shield of 
 safety which this self-governing power alone can furnish* 
 Then let it be exercised. Let us place it at the helm of all 
 we say and do. Will to do this and not to do that, and then 
 do it. Never yield, no, not for once, to the syren voice of 
 temptation, because the more you do the more you may. 
 Even “if thy right eye offend thee, pluck it out.” Do what, 
 and only what, the higher faculties dictate 311 . Let them, in 
 accordance with their primitive constitution, be the king on 
 the throne, and will their sworn executor. But more on this 
 point after our analysis of the moral faculties shall have pre- 
 pared its way, as also on the importance and means of strength- 
 ening it in children. 
 
 263 . RESTRAINT AND DUE REGULATION OF SELF-ESTEEM. 
 
 The perversion and predominance of this faculty render 
 its possessor proud, egotistical, conceited, forward, pompous, 
 supercilious, arbitrary, self-willed, and dogmatical, if not dom- 
 ineering, and should therefore be checked. The conceited 
 simpleton, whose likeness, taken from life, is annexed, though 
 most homely, believed himself handsome, and perfectly irre- 
 sistible to the ladies ; and though “ non compos,” fancied him- 
 self one of the earth’s great men, in consideration of which he 
 allowed his bust to be taken ; and though he could not sound 
 fa, sol, la, yet he thought his the best counter- voice in the world. 
 Those whose Self-Esteem thus predominates should remember 
 that their self-conceit often renders them ridiculous, yet that, 
 like him, they do not see it. Such should attribute their 
 exalted notions of themselves to their inordinate Self-Esteem, 
 not to real merit. They should bear in mind that, be their tal- 
 ents great or small, they overrate them, and hence, that if they 
 are ten, they rate them at fifteen or twenty ; that they are too 
 apt to play the captain, and put themselves forward ; that 
 others were not made to be their lackeys ; and that they must 
 suppress this swaggering maimer and feeling. Let such often 
 observe this self-inflating organ at the crown of their heads, 
 and recollect that their developements are no way extraordi- 
 
ITS DUE REGULATION. 
 
 227 
 
 nary, except for va.n-glorying ; and if this does not humble 
 them, they must be ninnies indeed. 
 
 SELF-LOVE LARGE. 
 
 No. 17. The Conceited Simpleton. 
 
 But this faculty requires right direction more than re- 
 straint, because oftener perverted than excessive. Those who 
 esteem themselves aright can not prize themselves too 
 highly It is esteeming ourselves for our horses, clothes, 
 houses, and even for our depraved propensities, which requires 
 to be checked. So infinitely is the human above the thing, 
 that he must be small indeed to whom paltry trinkets can add 
 anything, or from whom their absence can diminish aught. 
 As though being perched on a little pile of gold rubbish or 
 bank rags could increase the stature of manhood 226 ! “ Clod 
 
 forbid that I should glory save in intellectual jewels and 
 
228 
 
 FIRMNESS. 
 
 moral gems — in what [ am instead of own. Some people’s 
 quids and cigars are greater than themseves — that is, confer 
 honor on them. Such honor is too low to be despised. So 
 are most of those things for which men value themselves. 
 To such “ my soul, be not thou united.” This proud, haughty, 
 touch-me-not, imperious, I-am- better- than-thou, bearing, is 
 utterly contemptible. Granted that you are better than others, 
 yet what have you that you have not received ? Then why 
 thus vaunt yourself on what was given you ? Besides, true 
 greatness produces humility, not ostentation. No index of 
 littleness is more sure than this affected grandiloquence, for it 
 shows a predominance of Self-Esteem over the higher facul- 
 ties — a sure sign of intellectual and moral inferiority. Is even 
 God condescending to man, and shall man be too proud to 
 speak to his brother man ? Granted that you are above them, 
 should you not try to elevate them, instead of assuming these 
 monkey airs, and manifesting this cold contempt for those as 
 good by nature as yourself? 226 When will men learn to ex- 
 change this baboon pride for that ennobling sentiment designed 
 by nature in the creation of this faculty ? 
 
 14. FIRMNESS. 
 
 “ Perseverance conquers all things.” 
 
 264. DEFINITION, FUNCTION, AND LOCATION. 
 
 Decision of character ; perseverance ; stability ; fixei>- 
 ness of purpose ; tenacity of opinion ; aversion to change. 
 Its name is perfectly expressive of its function. 
 
 Large Firmness is set in its own way ; sticks to and car- 
 ries out what it commences ; holds on long and hard ; and 
 continues to the end. 
 
 Smjll Firmness yields to difficulties; is easily changed ; 
 vacillating, fickle-minded, and cannot he depended upon. 
 Located in 260 . Large in John Ordinaux, a privateer of ex- 
 traordinary obstinacy of purpose ; but small in two of the 
 cuts used to illustrate Conscientiousness 267 . 
 
ITS ADAPTATION AND CULTIVATION. 
 
 229 
 
 15 
 
 265 . ADAPTATION AND CULTIVATION. 
 
 Immutability is written upon every law of nature. God is 
 unchangeable. And what disasters would follow if he were 
 not ! Can the everlasting mountains be removed, the sun 
 stayed, or any of nature’s ordinances be arrested ? 
 
 Man, too, requires stability and perseverance. After he 
 has sown, he must wait patiently for the products of his labor 
 to mature. Many ends can be effected only by long-continued 
 application, and many obstacles overcome only by the labor 
 of a lifetibie. “Perseverance conquers all things,” while 
 fickleness accomplishes nothing, but undoes to-day what it 
 did yesterday. Intellectual acquirements are not the growth 
 of a day, or even year, but of an age ; and great moral ex- 
 cellence, unlike Jonah’s gourd, does not spring up or wither 
 in a night, but is produced by the habitual practice of vir- 
 tue from youth to death 206 . Many kinds of business can be 
 rendered profitable only by expending years of patient toil in 
 20 
 
230 
 
 FIRMNESS. 
 
 building them up, “ Perseverance and shovels remove moun 
 tains.” Indeed, scarcely any truly valuable end can be 
 brought about in a hurry, and, in general, the greater the good 
 the longer the toil requisite to effect it. Some obstacles Com- 
 bativeness can overcome with dispatch* yet, in general, a long 
 time is required to obviate evils and secure good. To this 
 element of stability in nature, and demand for steady perse- 
 verance in man, Firmness is adapted. Without it little good 
 can be effected, little evil successfully resisted ; but before its 
 iron tread, difficulties, otherwise insurmountable, vanish, and 
 temptations flee abashed. Nor can any man become distin- 
 guished for anything great or good without it. A faculty 
 thus important to success should therefore be assiduously 
 cultivated. 
 
 To increase it, consider the inducements held out as re- 
 wards to perseverance. Give up nothing till it is completed. 
 Let no obstacles turn you from your proposed course. Have 
 a mind and will of your own, and never allow yourself to be 
 persuaded contrary to your better judgment. Steadily resist 
 temptation, and remember that those who hold out unto the 
 end alone are crowned. Especially, never yield in the least 
 where right is concerned. Moral decision is a virtue of the 
 highest order. Firmness and Conscientiousoess are located 
 side by side, and should always support each other in charac- 
 tei. Hope is also located upon the two sides of the fore part 
 of Firmness, so as to work in conjunction with it ; and cer- 
 tainly nothing is calculated to excite Firmness more than 
 confident hopes of success, and the two combined form one 
 of the strongest elements of efficiency and success. 
 
 To cultivate it in youth, be careful not to require them to 
 do what they cannot complete, and not to allow them to leave 
 anything unfinished. Let them be taught to accomplish all 
 they begin. Making children servile, and requiring strict 
 obedience, is apt to weaken this faculty. The author knows 
 a severe, austere, tyrannical father, who has children whom 
 he rules with a rod of iron. In one of them, Firmness has 
 degenerated to almost nothing, and in the other increased to 
 obstinacy, probably because the former, a daughter, had 
 
ITS DUE REGULATION. 
 
 231 
 
 her Firmness subdued by his tyranny, while the same dis- 
 cipline only excited and increased that of the other to mulish 
 stubbornness. 
 
 Parents should always hold an even hand with their chil- 
 dren. They should not be one thing to-day, and another to- 
 morrow, but be uniform in all their requirements ; and when 
 they undertake, should always carry through. 
 
 L. N. Fowler tells a story in illustration of this point, much 
 as follows : Susan, a girl of about fifteen years of age, had 
 invited her playmate, Sarah, to go that afternoon to pick 
 strawberries. Sarah came, and Susan asked her mother’s 
 permission to go, but was refused. Susan plead that Sarah 
 had come to go, but all to no purpose. At last, taking up her 
 pail and starting, she exclaimed, “ I will go — so there !” 
 66 Well, if you will go, get good ones,” answered the mother. 
 
 A daughter wished to go to a ball, but was forbidden by 
 her mother ; the daughter got ready, on seeing which her 
 mother said, “ Since you are determined to go, wrap up 
 warm.” Things like these should never be allowed, but let 
 one uniform line of conduct be pursued. 
 
 Children in whom this organ is small require much encour- 
 agement to persevere, and to conquer such is- especially inju- 
 rious. They are too easily overcome now, and, of course, 
 the more you make them mind the less firm they become. 
 Nor is it certain that conquering even obstinate children is 
 not injurious. Break down their iron will in regard to your- 
 self, and you subdue it in regard to other things. A most 
 excellent watch-dog was spoiled thus : — a man laid a wager 
 that he could get a roll of codfish placed at the back end of 
 an arch in which this dog was chained ; and, by keeping his 
 eye sternly fixed with determined defiance on the animal, 
 finally conquered him, after which he was comparatively good 
 for nothing. This is true of all dogs, of all animals, and 
 equally of man — is, in fact, a law of Firmness. Hence the 
 spirit even of obstinate boys should not be crushed, because 
 this tames them down for life. Nor can I regard obstinacy 
 in children as so very bad after all, because it betokens that 
 Roman Firmness and indomitable perseverance so essential 
 
232 
 
 CONSCIENTIOUSNESS. 
 
 to future success, and to subdue this will is to well nigh spoil 
 them. Without it they are good for nothing, but the more they 
 possess the better, provided it is rightly directed. Rather 
 persuade them to will right than to crush their wills — a point, 
 however, to be discussed hereafter. 
 
 266. ITS RESTRAINT AND RIGHT DIRECTION. 
 
 But some persons are mulishly stubborn. They will not 
 see their errors, or, seeing, change. Such, indeed all, should 
 be especially careful not to decide till they are sure they are 
 right, nor ever commence anything not best. They should 
 then hold themselves open to conviction and correction, and 
 remember that their excessive Firmness is liable to so blind 
 their intellects that they cannot perceive the full force of evi- 
 dence brought against them, that they are too hard to be con- 
 vinced, too inflexible, etc. In short, they should subject their 
 Firmness to their reason, prudence, justice, and other facul- 
 ties 216 . Still, of well-directed Firmness, no one can have too 
 much. 
 
 L5. CONSCIENTIOUSNESS. 
 
 “ Let justice reign, though heaven falls.” 
 
 267. DEFINITION, FUNCTION, AND LOCATION. 
 
 Perception and love of right ; moral principle ; innate 
 sense of accountability and obligation ; integrity ; love 
 of justice and truth ; regard for duty, promises, etc. ; de- 
 sire for moral purity and excellence ; that internal monitor 
 which approves the right and condemns the wrong ; sense 
 of guilt ; desire to reform ; contrition ; forgiveness. 
 
 Large Conscientiousness loves the right as right, and hates 
 the wrong because wrong ; is honest, faithful, upright in mo- 
 tive, and means well ; consults duty before expediency ; feels 
 guihy when conscious of having done wrong ; and desires to 
 reform and be forgiven. 
 
 Small Conscientiousness sometimes sacrifices duty on the 
 altar of indulgence, and temporizes with moral principle ; jus- 
 
ITS ADAPTATION AND CULTIVATION. 
 
 233 
 
 tifies itself; and is not particularly penitent or forgiving. 
 Located on the two sides of the back part of Firmness. The 
 several forms given to the head when these two organs are 
 large and small, are well represented in the accompanying 
 cuts. 
 
 CONSCIENTIOUSNESS LARGE I CONSCIENTIOUSNESS SMALL 
 AND FIRMNESS SMALL. | AND FIRMNESS LARGE. 
 
 * 268 . ADAPTATION AND CULTIVATION. 
 
 “ Thrice armed is he who hath his quarrel just.” 
 
 There is a right, and its violation constitutes a wrong. 
 These elements are founded in the primitive constitution of 
 things, and form an integral part of nature, as much as bulk 
 or beauty. But for this arrangement, no action or feeling 
 could possess any moral character whatever, nor could any 
 conception of right or wrong exist. 
 
 Man, also, is endowed with a moral eye for perceiving this 
 moral element, as with Causality for perceiving the existence 
 of laws 542 , and Form for taking cognizance of shape 432 , This 
 moral sense phrenologists call Conscientiousness. Its ex- 
 istence in man, therefore, renders him a moral being, and, 
 by consequence, accountable, rewardable, and punishable — 
 satellite attendants on this element. This moral constitution 
 is inwrought into the very texture of his mind, and inter- 
 woven with most which he says, does, and is. He can no 
 more help regarding right as right, and wrong as wrong, or 
 approving the former and condemning the latter, than seeing 
 20 * 
 
234 
 
 CONSCIENTIOUSNESS. 
 
 what he looks at, or fearing death, or being hungry when de- 
 prived of food. Nor can he escape out of its rightful domin- 
 ion. All his thoughts, words, and deeds, are rendered by this 
 moral element of his nature, either right or wrong — right 
 when they conform to the laws of his being, or are normal 208 , 
 wrong when they violate them, or are unnatural. “ All he 
 says, does, and is, 55 because every exercise of every organ and 
 function of his physical, intellectual, and moral nature has 
 its laws, which it must violate, or to which conform ; so that, 
 “ whether we eat, or drink, or whatsoever we do,” we fulfil 
 or break some fundamental ordinance of nature. The com- 
 monly received idea that a great many of our actions and 
 feelings, especially those which appertain to the body, are 
 neither right nor wrong, is therefore erroneous. Every mo- 
 tion we make, every breath we draw — all our thoughts and 
 feelings from first to last — fulfil or violate those laws which 
 govern their constitution, and are therefore right or wrong, 
 and hence fit subjects for rewards and punishments — in fact, 
 actually do reward and punish themselves 7 . The sweep and 
 minuteness of this phrenological view of right almost infinitely 
 exceeds that taken by the most rigid theologian, yet is as true 
 as universal. 
 
 This element is also not tame or feeble, but imperative, and 
 clothed with authority. Man feels that right is sovereign, 
 and wrong odious. How powerful an ally an approving con- 
 science ! How inexorable its condemnations ! How crest- 
 fallen and feeble he who feels that he is in the wrong ! But 
 as strong and “ bold as a lion” they who fulfil its mandates. 
 Conscientiousness is the queen-bee — the premier of the human 
 soul. All the other faculties are only advisers or subjects. 
 Its edicts are “ supreme law,” its sentence final. Even small 
 Conscientiousness, unperverted or stifled, possesses an innate 
 vim or power to hold in check far larger propensities ; nor can 
 the latter escape the dominion or rebel successfully against 
 the former without either coaxing it into connivance by palli- 
 ating excuses, or encroaching by little upon it till they at 
 length bind it hand and foot and cast it out. 
 
 But wo to those who do this. That powerful aid which it 
 
AN APPROVING CONSCIENCE. 
 
 235 
 
 brings to all the other faculties, they lose. That tight rem 
 which it holds on otherwise unbridled lust, they sever. The 
 brightest jewel set in the centre of the crown of humanity 
 they tear out and cast before swine, and leave a disgusting 
 gangrene in its place. What can that speaker say — however 
 clear his logic or classical his diction matters not — who has 
 no bioral pathos, who enforces no right, opposes no wrong? 
 It is to tongue and pen what steam is to the locomotive — the 
 prime mover even of intellect, whose energy it redoubles. 
 And how much more powerful Combativeness, when arrayed 
 against the wrong or defending the right ? friendship when 
 cemented, and love when it glows, with moral principle, than 
 without this moral sanction ? And thus of every other fac- 
 ulty. Incalculably does it electrify the entire man when it 
 sanctions, and palsy when it condemns. 
 
 Clean hands and a vigorous conscience are then indispen- 
 sable to success in every department of life. And then how 
 delightful its approval ! how soul-withering its condemnation ! 
 Nothing as terrible but the frowns of offended Heaven ! In- 
 deed, this is His frown — its approval, His smiles. 
 
 Every human being should therefore cultivate as powerful 
 an auxiliary to success, as heavenly an attendant. We should 
 inquire touching everything we say, and do, and feel, “Is this 
 right ? is that wrong ?” and utterly refuse all participation 
 in what is not. In other words, all should see to it as a car- 
 dinal pre-requisition that all their thoughts, feelings, and ac- 
 tions are in accordance with their primitive constitution, and 
 that every faculty and function of mind and body is always 
 exercised in strict conformity with its creation and normal 
 end. Then will they all be right, and our happiness com- 
 plete. Man, in his present low estate, cannot conceive the 
 beatific joys which would follow obedience to this law of his 
 nature, nor the anguish and agony consequent on its infraction. 
 
 Shall we then stifle this heavenly monitor, thus kindly sent 
 down to us from heaven to prepare us for its blessedness ? 
 Shall we sear its delicate susceptibilities by insult and rebel- 
 lion ? Shall we trample into the very dust this premier of 
 God and our rightful sovereign — this most sacred emotion 
 
236 
 
 CONSCIENTIOUSNESS. 
 
 implanted in the human soul ? Whosoever offendeth it, offend* 
 eth Infinite Justice, and sinneth against the moral constitution 
 of the universe ! To do wrong is not so light a matter, nor 
 right so insignificant. We stifle its sanctions at our peril, 
 but to obey it is better than sacrifice. Nothing degrades and 
 debases humanity equally with doing wrong. O keep this 
 jewel of the soul unstained by sin ! Yet, alas ! how low in 
 this scale of moral principle is mankind sunk ! See him igno- 
 rant of its requirements, and living in shameless violation of 
 its mandates ! Behold him even justifying falsehood, knav- 
 ery, fighting, murdering — and that by wholesale — licentious- 
 ness, and all manner of outrages, on the ground of expe- 
 diency ! Hear that lying merchant and dishonest trader pro- 
 claim his own shame — “ an honest business-man would starve !” 
 Hear that war-captain and political stock-jobber urge the ne- 
 cessity of human slaughter, though life is most inviolate ! 336 
 Behold that young libertine arguing the necessity of sensuality 
 on the score of health ! As though right clashed with interest * 
 As though Heaven’s laws conflicted ! Does God punish us 
 for dealing justly, for obeying his laws 1 6 7 As though hon- 
 esty was not policy ; whereas the more exactly rigid one’s 
 integrity, the greater his success — the reward of obeying the 
 law of moral rectitude. Dishonesty may make a dollar 
 to-day, but will prevent the acquirement of hundreds here- 
 after. “ Burnt children dread the fire.” With a business- 
 man who overreaches you once, you never deal again, or if 
 you do, are simple. Let a firm once obtain a reputation for 
 strict integrity — for selling as cheap as if the purchaser were 
 watching them — and all who knew them would deal exclu- 
 sively with them. Would country merchants spend so much 
 time and money in going to cities after goods, if they knew 
 only a single house which they could implicitly trust ? Such 
 a house would monopolize the entire business of the country, 
 because all purchasers could order so much cheaper and 
 better than go. No error is greater than that integrity is 
 incompatible with business. On the contrary, nothing equally 
 promotes worldly prosperity. 
 
 And even in case they conflicted, must Conscientiousness 
 
HONESTY IS POLICY. 
 
 237 
 
 succumb to Acquisitiveness ? Rather let conscience oe king 
 and propensity subject 211 . “ Let justice reign though heaven 
 falls.” Rather starve than live on the wages of sin. Would 
 not the abandoned sutler less to die outright, than to live as 
 they do, waxing worse and more wretched daily, because they 
 live by sinning ? Gamblers have already been mentioned. 
 In just so far as a man makes money dishonestly, does that 
 money curse, and not bless 211 . The unalterable laws of 
 nature compel this issue. Inflexible “ cause and effect” 
 secures this result in every form, every degree of application. 
 “ Though heaven and earth should pass away,” yet this ordi- 
 nance of nature must stand to all eternity. Righteousness, 
 then, can never clothe a man with rags, but will feed and 
 clothe even every beggar and their children. Nature will 
 not let those suffer who obey her laws, nor those go unpun- 
 ished who violate them 67 . Yet no concatenation or aggrava- 
 tion of suffering should be allowed to dethrone rectitude. 
 The very consciousness of having done right is more than 
 meat and drink, and infinitely surpasses all “ the wages of 
 sin ;” whereas the goadings of a guilty conscience are poison 
 in the bones and “ hell fire ” to the soul. 
 
 Young man in search of business, first choose an honest 
 one. Ask not “ Is it lucrative,” or “ respectable,” or “ easy,” 
 or even “ lawful ;” but “ Is it just ?” And shrink with hor- 
 ror from whatever is not, be its prospects or its emoluments 
 what they may. “ Seek first ” righteousness, and all else 
 “ shall be added unto you.” Next prosecute it, in all its rela- 
 tions, with rigid justice. Let no considerations whatever 
 induce you to deviate in the least therefrom, and besides an 
 approving conscience — itself a treasure infinitely richer than all 
 worldly possessions — temporal prosperity is guaranteed to you 
 by ihe fiat of nature. But an unjust youth must ultimately fail. 
 
 And ye who are prosecuting a dishonest business, quit it at 
 once. Die rather than do another dishonest thing. You sell 
 right at your peril. You may perhaps get your thirty pieces 
 of silver, yet it will be the price of moral blood, and will 
 sooner or later hurl you to destruction. 
 
 Ye, too, who prosecute an honest business dishonestly are 
 
238 
 
 CONSCIENTIOUSNESS. 
 
 as consummate fools as sinners. Cut both sin and folly short 
 at once. Your transgression of this cardinal law of nature 
 is without even excuse. Remember, Honesty, all honesty, 
 and nothing but rigid honesty, is policy, here and hereafter. 
 
 And let us all, be our pursuits what they may, place en- 
 lightened conscience on the throne, and implicitly fulfil all its 
 requirements, from the greatest even unto the least. Let us 
 do our whole duty toward man, and especially toward God, 
 by fulfilling his laws. They were not made to be neglected 
 or violated, but to be obeyed. And O how inconceivably holy 
 and happy will such obedience render us ! 
 
 Those in whom this organ is small, should remember that, 
 therefore, they are comparatively blind to their faults ; that, 
 especially if Self-Esteem be large, they generally carry the 
 bag containing their errors behind them, rarely see it, and 
 when they do, are apt to smooth them over by forming flimsy 
 excuses, and justify themselves unduly; that they are self- 
 righteous, and hence more guilty than they suppose, because 
 Self-Esteem parries the feeble thrusts of Conscientiousness, 
 and throws the mantle of extenuating circumstances over 
 much which should occasion self-condemnation. Bear in 
 mind, that your not feeling guilty is no sign that you are 
 not ; because, other things being equal, the smaller this faculty 
 the feebler its compunctions, yet the greater the occasion for 
 them. If this faculty were larger, you would feel greater 
 self-condemnation for the same sins, and often relent where 
 you now justify yourself. Be more penitent. Be less self- 
 righteous. Recollections like these will enable you in some 
 measure to obviate this blemish. In short, the greater its de- 
 ficiency the more habitual should be its exercise. 
 
 This faculty is blunted by whatever pains it — by being im- 
 posed upon, as well as by our doing unjustly. Dwelling upon 
 wrongs done us, is very apt to make us foel that, since others 
 are so wicked, we may as well be like them. Many a one 
 has been thus case-hardened, and rendered dishonest by being 
 abused. Hence, when others wrong us, we should not dwell 
 upon our grievances, but turn our minds to other subjects. 
 This direction is one of great practical importance. 
 
ITS DEVELOPMENT IN YOUTH. 
 
 239 
 
 Tlie assiduity with which this faculty should be cultivated 
 in youth, is commensurate with the exalted blessings it con- 
 fers. 1 have found this organ large in nearly every child’s 
 head I have ever examined. Yet it is often small in adults — 
 declines in consequence of sheer inaction 213 — an astounding, 
 an awful fact ! Nature bestows enough of this element on 
 every human being, to render him scrupulously moral and 
 just. Its existing woful deficiency is our fault, not hers. 
 We bury this talent of talents in the napkin of public and 
 private injustice, and waste or lose it. It does not average 
 half, if a quarter as large in adults as the young. Nor is 
 there any other solution of this sad fact, palpable to all ob- 
 servers, than its non-exercise. Children, seeing others do 
 wrong, themselves commence to tamper with this heavenly 
 gift, and gradually yet effectually wear it away. O parents, 
 be entreated to arrest this downward tendency. It should 
 “grow with their growth, and strengthen with their strength,” 
 and would if duly called into requisition. It must be fed 
 with its appropriate nutriment 2I5 . Their attention must be 
 often called to the right and wrong of what they say and do. 
 Nor is any other means as effectual for subduing their wayward 
 propensities. Show them intellectually, and make them feel 
 morally, that this is right and that wrong, and they will no 
 more dare to neglect the former, or perpetrate the latter, than 
 to thrust their hands into fire. 
 
 Mothers, in particular, should be ever on the watch, while 
 their children are at play about them, to check any encroach- 
 ment of one upon the rights of the others, every instance of 
 deception in word and deed, all in any way wrong, not so 
 much by the whip as by this “ rod of the Almighty,” thus put 
 into their hands. Press their consciences, not merely with 
 accusations when they do wrong, but especially lay its flatter- 
 ing unction to their souls when they do right. Call attention 
 to the exquisite pleasure they feel in having done their duty, 
 and they will do right again. Show how miserable doing 
 wrong renders them, and they will avoid it in future, for the 
 same reason that “ a burnt child dreads the fire.” Nor will 
 any other preventive, except its sister, Veneration, at all com- 
 
240 
 
 CONSCIENTIOUSNESS. 
 
 pare with this. Rightly applied, it is a moral panacea. O 
 parents, note and practice this sacred prescription ! 
 
 Especially should parents be careful not to wrong their 
 children in the least, because, as just seen in the case of 
 adults, such injustice wounds and callouses their consciences, 
 as well as sets them a pernicious example. Nor this merely, 
 but the parent should be so clearly right as that their young 
 consciences will be on his side. Being strictly just to them, 
 excites this justice-loving element in them, and also sets an 
 example which they may follow ; and even when chided youth 
 think they are right but are not, they become hardened unless 
 convinced of their error. Especially, never punish them for 
 doing wrong until you have gained their consciences in your 
 favor, and made them feel guilty, and that they therefore 
 deserve punishment ; else the same hardening effects follow 
 which attend being wronged. But of this whole subject of 
 punishment hereafter. Yet, whether you punish or not, do 
 not fail to arraign all their actions and feelings before the 
 solemn tribunal of right and duty. Try to make them love 
 their duty, and to do it because it is duty. Never buy or 
 flatter them to do it, because they will come to feel that they 
 must be paid for everything, but let it stand on its own naked 
 authority, Let them be trained to feel that duty is para- 
 mount — that to do right, will render them almost infinitely 
 more happy than any money or toy they could possess. 
 Against this hiring children to do right I solemnly protest. 
 
 269 . HUMAN ACCOUNTABILITY AND GUILT. 
 
 Many object to Phrenology, because, say they, “ It destroys 
 free agency ; makes men mere machines — the passive ser- 
 vants of their dominant developments — and therefore alike 
 excusable for all their vices, and none the better on account 
 of any of their virtues, since they can help neither ; because, 
 for what they are fated — organically compelled to do and 
 become — they can neither be guilty on the one hand, nor de- 
 serving on the other.’’ If the science I idolize really taugh. 
 this abominable doctrine of fatality, Calvinist by education 
 though I am, I would repudiate and condemn it. Against 
 
HUMAN ACCOUNTABILITY AND GUILT. 
 
 241 
 
 this, against all guilt-extenuating doctrines, I uncompromis- 
 ingly protest. I would rivet, not unloose, the chains of 
 moral obligation. And Phrenology does this in the most effect- 
 ual manner possible. It does not argue that man is person- 
 ally accountable, but proves it. It demonstrates the exist- 
 ence and function of Conscientiousness, as above analyzed 2G8 , 
 and thus renders human accountability certain, from scien- 
 tific data. It leaves no cloud to obscure this point. Its 
 proof is absolute. It is this : The existence of feet renders 
 man a walking being, and proves him to be such ; of ears a 
 hearing, of eyes a seeing, of nerves a sentient, and of brain 
 a mental being, and so of all his other physical organs and 
 functions. Phrenology admitted, what higher proof that man 
 is a friendly being than his possession of Adhesiveness ; that 
 he is an eating being than that he has Alimentiveness ; a talk- 
 ing being than his endowment with Language ; a reasoning 
 being than his being constituted with reasoning powers ? Can 
 any order, any amount of proof — can even mathematical 
 demonstration — render anything more absolutely certain ? 
 Then does not the fact of the existence of Conscientiousness in 
 him, as forming a part and parcel of his primitive constitu- 
 tion, both prove and render him a moral, accountable being, 
 and therefore not merely a fit but a necessary subject of 
 rewards and punishments ? Is that two and two are four 
 more self-evident than that human conduct and character — all 
 we say, do, and are, or can be- — are moral or immoral, right or 
 wrong, virtuous or guilty ? What can nail man down to the 
 fact that he is accountable, as effectually as this existence in 
 him of Conscientiousness ? All other proofs, compared with 
 this are sand ropes ; this the mighty cable of nature. Read 
 this chapter, and then say how ignorant, or else wicked, our 
 accusers. But we “ forgive them, for they know not what 
 they do. 55 Yet they ought not to do without knowing. 
 
 Again : has not a former section proved that the organs can 
 be enlarged by action, and diminished by inaction ? 213 And 
 does not this admitted law of phrenological science blow this 
 stupid objection to atoms ? What is its practical language to 
 those who have less favorable developments, commonly called 
 21 
 
242 
 
 CONSCIENTIOUSNESS. 
 
 “bad heads ? 55 It seizes them by the throat of personal ac* 
 countability, and thunders in their ears, “ Why have you 
 
 INDULGED YOUR PROPENSITIES AND NOT EXERCISED YOUR HIGHER 
 
 faculties till the former have acquired siach gigantic strength, 
 and the latter been subdued by a lifetime of conquest and 
 tyranny ? Stop your guilty career now, and cultivate the 
 former, but remove exciting causes from the latter 215 till the 
 required ascendency of the higher guides and governs the 
 lower . 55 Search the universe, but it will be in vain for a more 
 potent personal accuser than either of these laws separately, or 
 both together, furnish. They tell the wicked in the name of 
 science, and therefore of absolute certainty, that they have 
 no business to have bad heads ; that they owe their depraved 
 passions, claimed to be ungovernable, to themselves — to their 
 own wicked indulgence of them, not to their organs ; and 
 does not this amputate all excuse ? Does it leave the forlorn 
 sinner even a straw to save his being drowned in guilt ? 
 
 It is, indeed, admitted and proved by Phrenology that “like 
 parents like children 55 — that predominant propensities and 
 weak moral and intellectual organs in parents transmit similar 
 organic conditions to their offspring — but this only shifts the 
 responsibility from children to parents, and accords perfectly 
 with “ visiting the iniquities of the fathers upon the children . 55 
 Yet even this is obviated by the fact that none can be so 
 bad, but that, by the proper cultivation of the higher faculties, 
 and removing stimulants from the lower, they can be rendered 
 virtuous and happy members of society. God will not let 
 those come into being who are so low in the scale of morals as 
 to be incapacitated for both goodness and enjoyment — a point 
 fully established in the author’s work entitled “ Hereditary 
 Descent , 55 and there applied to physical as well as moral 
 maladies. 
 
 It has also just been shown that Conscientiousness possesses 
 an innate sovereignty by which it can govern propensities 
 much stronger than itself. This is equally true of all the other 
 moral organs, and also of the reasoning. But enough. This 
 spurious but oft reiterated objection is fully silenced by either 
 of these answers separately, and annihilated by them all coB 
 
MAN A MORAL BEING. 
 
 243 
 
 leutively. Taken together, they enforce personal accounta- 
 bility and the guilt of wrong doings with a sweep and power 
 incomparably above all other motives. Nor should we have 
 digressed — if digression it be — merely to answer this objec- 
 tion, for our aim is self-improvement, not to refute cavillers ; 
 but have introduced and refuted this objection mainly to make 
 every reader see and feel that he is guilty — condemned 
 and sentenced at the tribunal of his own soul — for every 
 wrong thought, word, and deed. Apologies are not heard at 
 this tribunal. “ The soul that sinneth it shall die.” This 
 principle grasps every human being — for all have Conscien- 
 tiousness — in this moral vice, and arraigns, condemns, and 
 executes. Escape is utterly precluded : 66 Thou art the man.” 
 You, and I, and all flesh, are amenable, for every sin we com- 
 mit ; that is, for all our transgressions of all the laws of our 
 being 6 7 . Ay, and punished too. Ignorance is no apology. 
 Nature imperiously commands all who do not know to learn, 
 and equally proffers instruction to all, saint and sinner, sage 
 and savage. All the most ignorant have to do is to follow her 
 teachings 26 — and they are palpable as the noonday sun — 
 and the wisest can know or do no more. And I put the ques- 
 tion to the conscience of every reader, Does not every page 
 of this work presuppose, and powerfully and practically en- 
 force, personal accountability, and therefore as it were lay 
 hold of every one of you, and drag you along into the king- 
 dom of self-improvement ? What is our title even ? Is that 
 fatalism ? Does that imply that what we are we cannot help 
 being ? Does this chapter on Conscientiousness tell you that 
 you cannot do other than your organs make you ? 
 
 Yet, curious as it may seem, the very advocates of rank 
 fatalism are loudest in their condemnation of Phrenology for 
 teaching, as they erroneously say it does, this very doctrine 
 which forms the “ pillar and ground of their faith.” At Man- 
 chester, N. H., the last day of 1843, I heard a rank old-school 
 Calvinist, of the Congregational church of that place, preach 
 on predestination — that all mankind are by nature so very 
 bad that all they can do is of no avail, but all must be eter- 
 nally damned except the elect, and much to the same effect. 
 
CONSCIENTIOUSNESS. 
 
 244 
 
 He reiterated the same paralyzing doctrine :n the evening, 
 and wound off by exhorting sinners to “ make their calling 
 and election sure ” by “ striving to enter in at the strait gate.” 
 That is, he exhorted all to strive because the salvation of the 
 elect and the damnation of the rest are decreed “ from the 
 foundations of the world,” irrespective of all they have done or 
 can possibly do. That is, he exhorted them to strive with 
 all their might to “ make their calling sure,” because it was 
 sure anyhow — to work like heroes because they could not 
 do, if they tried, and because if they did do, it did no good. 
 Yet I was so very a dunce that I could not perceive in his 
 becauses the least motive for effort, but thought I saw — how- 
 ever, it was probably because I had not sense enough to put 
 his this and that together — the strongest possible motive for 
 not doing a thing. As he descended from his exalted station, 
 I was introduced to him as a phrenologist ; and his first remark, 
 which he reiterated, was, c< I ? m afraid of your science, because 
 it leads to fatalism. It compels bad men to be bad. They 
 cannot help themselves ”— the very doctrine, the one-idea, he 
 had preached all day long to enforce. “ Hypocrite or bigot,” 
 thought I, “ you abhor out of the pulpit what in it you proclaim 
 as 4 the great salvation, 5 besides accusing Phrenology wrong- 
 fully.” No opposition to this science at all compares with 
 that of these old blue-stocking fatalists, and the head and front 
 of their holy horror of it is that it confirms this polestar of their 
 faith ! Out upon such saps or bigots ! Learn more of our 
 science, or condemn less. Rut to return. 
 
 270. RIGHT DIRECTION OF CONSCIENTIOUSNESS. 
 
 That this faculty can become too active, so as to require 
 restraint, is not asserted, but that it can become diseased, and 
 condemn unnecessarily, and even for things right in them- 
 selves, is an experimental fact. In 1843, a clergyman, in 
 whom this organ is very large, consulted me, professionally, 
 mainly to inquire whether he was as wicked as he felt him- 
 self to be, or whether his self-condemnations were unfounded, 
 I requested him to specify. He said that mornings after 
 preaching, he often desired to lie in bed. and sometimes in» 
 
ITS RIGHT DIRECTION. 
 
 245 
 
 dulged ; but when he did so, his conscience rendered him 
 indescribably wretched ; and thus of many similar things 
 which he did — for evil thoughts which might enter his mind, 
 yet were at once banished — and thus of kindred things innu- 
 merable. I asked him whether he usually slept well those 
 nights before he felt like hugging his morning pillow. He 
 answered, “ No ; the blood courses through my brain, and 
 my mind wanders to and fro on everything, and is absolutely 
 uncontrollable, till midnight, perhaps dawn of day.” “ Then 
 it is right and duty to sleep mornings, for sleep you must 
 have,” I replied — “ and not only so, but many of your other 
 compunctions result from abnormal and partially-inflamed Con- 
 scientiousness ; that is, this organ is a little fevered or sick, 
 and should not, therefore, be heeded,” and explained the prin. 
 ciple established in 69 209 , and some others, to substantiate this 
 as a law of things. 
 
 Undoubtedly many readers suffer similarly, and from a like 
 cause — feel conscience-stricken, as though they were all moral 
 filth and pollution — not because they are so, but because this 
 organ, being irritated or slightly inflamed, condemns unduly, 
 and often for what is right. This self-loathing and abhorrence 
 is still farther increased if Self-Esteem and Hope are small, 
 and Cautiousness and Veneration large. David Brainard’s 
 and Edward Paysoh’s religious gloom had, in part, this cere- 
 bral cause. Payson called on a friend of the author in Boston, 
 and before tea was mourning over the sins of the church, and 
 his own “ wicked heart,” most piteously. A cup of strong 
 tea was served him on purpose to cheer him up. He was 
 very fond of this beverage and drank unusually freely, after 
 which the church was all right, and he was on Pisgah’s top, 
 and preached one of his best sermons that evening. The ex- 
 planation is this. His nerves were disordered ; hence his 
 melancholy 156 , and of course his moral organs, being very 
 large, produced religious compunctions. But his strong tea 
 excited his nerves and exhilarated his moral organs, and hence 
 his religious comfort and exaltation after it began to operate. 
 Many pious Irinkers of strong tea may see themselves in this 
 glass if they will look, and many others will find in the prxn- 
 
246 
 
 CONSCIENTIOUSNESS. 
 
 ciple here involved both the cause and cure of their moral 
 maladies. If their nerves were healthy their self-condemna- 
 tions would be less, though their sins were the same. Their 
 self-loathing has a physical origin 209 . They may not, there- 
 fore, be quite as sinful as they feel. Besides, even in case they 
 are, they believe “ the blood of Christ cleanseth from all sin.” 
 Lay hold, then, on this promise. After you have repented, 
 do not indulge these feelings. They are even wrong. Your 
 privilege, your duty, are to “ hope in his mercy.” True 
 religion will render you anything but mournful. Wesley 
 took the right view of this subject, and inculcated a cheerful 
 and happy frame of mind. 
 
 These remarks show the importance of a right direction, 
 or an enlightening of this faculty. It is blind, and must be 
 piloted by intellect, as must all the other faculties 401 . But 
 we cannot stop to qualify, farther than to say, that it should 
 act in harmony with the normal functions of all the other 
 faculties 207 — a principle as definite and simple in its detailed 
 application as universal in its sweep. It should be exercised 
 in conjunction with reason in particular. The former should 
 search out the various laws of our being, while the latter 
 should see that the other faculties render obedience to them.* 
 
 # We have dwelt long on this organ — the reader may think too long — 
 but, so far from having exhausted our subject, the half has not been pre- 
 sented of those most important and most sublime truths it develops and en- 
 forces. Indeed, we have presented no more than appeared absolutely 
 necessary to elucidate the importance and means of its cultivation. But 
 in the author’s work on “ Natural Religion,” 12mo edition, they will be 
 found fully developed, along with many delightful religious truths, as taught 
 by the analysis of all the moral faculties. And the author hopes that read- 
 ers will derive so much pleasure and profit from perusing this volume, 
 as to become readers of that also. But for that work and this hope, these 
 views would be extended here ; yet their repetition in both is objectiona- 
 ble. Reference is had, not to the Journal edition, but to one every way 
 superior, to be published some time in the spring or summer of 1847. 
 
FUNCTION OF HOPE. 
 
 247 
 
 16. HOPE 
 
 “ Springs eternal in the human breast — 
 
 Man never is, but always to be blest.'’ 
 
 271. DEFINITION, LOCATION, AND FUNCTION. 
 
 Expectation ; anticipation of success and happiness ; 
 over-rating prospective good, and under-rating or over- 
 looking obstacles and evils ; contemplating the brighter 
 shades of the picture. Located on the two sides of the fore 
 part of Firmness 264 , and back part of Veneration. The line 
 drawn to find Firmness 260 passes through it. To represent 
 its location by cuts is difficult, yet in cut No. 19, or “ Firm- 
 ness large and Conscientiousness small,’ 5 bn p. 233, it is small. 
 
 Large Hope calculates on more than the nature of the case 
 will warrant ; expects, and then attempts a great deal ; is 
 sanguine and cheerful ; rises above present trouble by hoping 
 for better times ; though disappointed, hopes on still ; builds 
 some air castles, and lives in the future. 
 
 Small Hope is easily discouraged ; expects and attempts 
 too little ; lacks enterprise ; sees lions in the way ; magnifies 
 obstacles ; and calculates only on what the other faculties see 
 how it will be brought about. 
 
 272. ADAPTATION AND CULTIVATION. 
 
 Man is not the creature of an instant 286 , but is related to the 
 past by memory 474 , to the present by experience, and to the 
 future by anticipation. He is also adapted to the future as 
 well as the present ; because what he does at one time affects 
 him always afterward. He can also appoint future times and 
 seasons for doing particular things, and by a law of his being 
 is compelled to wait for the future in order to enjoy the full 
 fruition of his labors. Nature spreads futurity before him, 
 and bids him sow that he may reap 249 . And the more abund- 
 antly he provides for his prospective happiness, the more he 
 may reasonably expect to enjoy. 
 
 This organ spurs him on to effort, and this contribuies to 
 success Those who expect but little, attempt and accomplish 
 
248 
 
 HOPE. 
 
 little ; while sanguine anticipations enlarge all our plans, and 
 redouble all our exertions. But for Hope, the heart would 
 break, and the hands hang down. Without it, the intense 
 yearnings of our nature would only torment us with ardent 
 desires which we could never expect to see realized, and 
 should, therefore, fail to attempt. But now this faculty 
 enables us to expect what the other faculties desire, and this 
 inspires us to do, and hence incalculably promotes efficiency 
 and all our enjoyments. 
 
 It should not, then, be allowed to flag, but cultivated. Dis- 
 couragement constitutes no part of man’s primitive constitu- 
 tion. So far therefrom, we should “ hope on, hope ever.” 
 If we fall, we should not supinely lie there, but should bestir 
 ourselves and search out some other “peg to hang our hopes 
 upon.” “Never give up the ship.” If it storms to-day, to- 
 morrow is the more likely to be fair. And when trouble 
 lowers and difficulties thicken, the true man will outride the 
 storm by remembering that “ the darkest hour is just before 
 day,” and that his lot, compared with that of many others, is 
 quite comfortable. I protest against this breaking down un- 
 der discouragements. Never indulge regret for what is irre- 
 trievable. Difficulties throng life’s entire pathway, the very 
 surmounting of which is pleasure to him who is resolute. 
 Does pondering over misfortune remove it ? Does it not 
 rather aggravate ? Giving way to trouble paralyzes effort, 
 blasts success, crushes the spirits, and blights the soul — how 
 much, those only know who have given up to “ hope deferred.” 
 Few things render us more wretched or paralytic. “Away 
 with melancholy.” “There is a better time coming.” De- 
 spondency impairs appetite, diminishes respiration, circula- 
 tion, motion, and all the physical functions, as well as enfee- 
 bles intellect ; whereas expectation promotes every function 
 of body and mind. Its due exercise redoubles all our pleas- 
 ures by enabling us to enjoy them twice — in anticipation as 
 well as fruition — and often confers far more pleasure in the 
 former than the latter ; but gloomy forebodings blight present 
 pleasure as well as blast all the delights of expectation. The 
 atter should, therefore, be unceremoniously dismissed, the 
 
HOPE AND DESPAIR. 
 
 249 
 
 former encouraged. We have something to do in this world 
 besides “ crying for spilled milk.” Pitiable, indeed, are those 
 who despond. Why ever be dejected ? If we cannot obtain 
 what we wish, let us try to get what we can. The past is 
 irretrievable, and unavailing regrets do not bring back what 
 has already transpired. All that remains is to make the most 
 of the present 249 , with a wise reference to the future. 
 
 A few illustrative anecdotes : I asked a fellow-boarder, who 
 had come to several of his meals bent almost double, looking 
 as sad and discouraged as if he had been sentenced to the gal- 
 lows, and moving as though twenty-five years had suddenly 
 been fastened upon him, “ How heavy the loss he had sus- 
 tained ? 55 “ About $1,500, 55 said he; “ who told you? 55 
 
 “ You told me, not by words, but by your sorrowful looks and 
 decrepit movements. You were young a week ago, but look 
 and act old now. What was our conversation a few days 
 since about making the most of our pleasures and least of our 
 troubles, and enjoying life as we went ? 5? I responded. A few 
 days afterward, he still appearing dejected, I inquired, “ How 
 much of that $1,500 have you mourned back ? 55 “None. 55 
 “ Then why continue to sigh ? You could have made half as 
 much more by this time, but instead, have made the less, 
 beside having shortened your days by grief, 55 1 rejoined ; and 
 repeat the same to every discouraged subject. Few things 
 break the health, or talents, or shorten life, equally with a 
 sunken spirit. 
 
 A rich and prosperous man helped his friends till he 
 failed, when, shutting himself up, he abandoned himself 
 to gloom and discouragement. Of course, his family soon 
 came to want, when a poor widow woman brought them 
 three loaves of bread. The thought that this widow woman, 
 beside supporting by her own industry herself and little son, 
 should also earn bread for his hungry children, roused him to 
 effort. He bestirred himself, found employment, and is now 
 comfortable, and bids fair to recover his lost fortunes. Words 
 can hardly portray the influence of encouraged Hope on effort 
 and all the other faculties, and, of course, on success and 
 happiness, or the paralyzing power of despondency. He i$ 
 
250 
 
 HOPE. 
 
 weak who yields to it , and the greater the misfortune, the 
 greater the fortitude with which it should be met. Indeed, 
 this magnanimous rising above trouble almost converts it into 
 good-fortune, by those delightful feelings it inspires. 
 
 Yet much of the despondency, especially of the sedentary 
 and invalid classes, is caused, like that of Payson, by disor- 
 dered nerves. The reason of this is given in Yol. I. 156 Let 
 such remember that their evil forebodings are caused not 
 by unfavorable prospects, but by a state of nervous irrita- 
 bility. 
 
 And those whose Hope is small, should cheer up ; expect 
 more ; and recount all that is favorable, but not what is unfa- 
 vorable. Bear in mind, practically, that large Hope would look 
 out upon the same prospects very differently — that you behold 
 them through diminishing and dark-shaded glasses, and hence 
 should make due allowance. 
 
 This faculty should also be cultivated in children. Their 
 sky is always bright. O I admire their happy, happy frame 
 of mind. The instant one source of delight is cut off, they 
 wholly forget it, with a “ Never mind that ; this is better.” 
 Take pattern, ye despondents, from them, and let this faculty 
 be stimulated in all. 
 
 273 . ITS DUE REGULATION AND RESTRAINT. 
 
 Yet it may be, relatively, too active, so as to render its pos- 
 sessor visionary, chimerical, speculative, and liable to lose all 
 by attempting more than can be accomplished. Such spread 
 themselves too much. Their splendid prospects have no solid 
 foundation, but are caused by the magnifying influence of 
 Hope. Dock off half or two-thirds from what you really ex- 
 pect to obtain. This is all you may reasonably calculate 
 upon. Bear in mind that you are constitutionally inclined to 
 overrate every prospect, and to underrate every difficulty. 
 Besides, you are not contented with the present, because you 
 think you could do so much better in something else. Hence, 
 never lose a certainty in grasping after an uncertainty. Go 
 more slowly and surely. Do not try so many experiments, 
 or enter on so many schemes In short, put intellect, pm 
 
A FUTURE STATE. 
 
 251 
 
 dence, add your other restraining faculties, over against Hope, 
 and refrain from acting on its chimerical projects. 
 
 And let all guard against both excessive and deficient Hope, 
 Thousands are slaves either to the one or the other. The 
 former make the worst of their fate, and suffer in the mere 
 apprehension of imaginary evil ; the latter suffer from wild 
 extravagances like those of 1836, and thus cause the fall of 
 thousands of others. 
 
 274. A FUTURE STATE. 
 
 But “ it is not all of life to live, nor all of death to die.” 
 Though death may demolish the earthly tabernacle of the 
 soul, yet that does not constitute the man, but merely his outer 
 garment 19 . Death is not an eternal sleep, but only the door 
 of entrance upon a new and infinitely higher order of life. 
 That this is thus, we will not stop to prove, only enough to 
 found on it a most important inference. See a short but con- 
 clusive proof of this point in “ Memory,” under Time 486 498 . 
 See also a perfect demonstration of it in “ Religion,” under 
 Hope, Spirituality, and also Veneration. The same absolute 
 order of proof is there brought to confirm this immortality of 
 the soul just adduced under Conscientiousness, to prove that 
 man is a moral being. Nor is it open to the least doubt, but 
 rendered certain by absolute science. Yes, man is created 
 for immortality — -a state of being beyond the narrow confines 
 of earth, and extending down the endless vista of eternity, 
 infinitely beyond the conception of imagination’s remotest 
 stretch ! And an eternity of happiness, too, if we but fulfil its 
 conditions. And to an extent, the height, the boundaries of 
 which the largest Hope, mounted on her loftiest pinions, can- 
 not environ. Oh ! the height, length, depth, and richness of 
 that ocean of unalloyed bliss proffered to the foretaste of mor- 
 tals by this faculty ! 
 
 Shall we then be content to confine all our hopes to this life ? 
 If terrestrial objects had been the legitimate terminus of Hope, 
 it would have been located by the side of this world’s organs — 
 among the social oi animal groups — but no : it takes its exalted 
 position in the ranks of the moral virtues. It is located by 
 
252 
 
 HOPE. 
 
 the side of Conscientiousness behind, so that it may look foi 
 ward to the reward of good conduct ; by the side of Spirituality 
 before, so that, in conjunction therewith, it may hope for a 
 blessed immortality beyond the grave ; by the side of Venera- 
 tion above, so that it may hope to see God as he is, and even 
 to be like him ; and by Sublimity below, so that it may associate 
 these hopes with the illimitable and the infinite ! He whose 
 expectations terminate on acquiring wealth, fame, food, fami- 
 ly, friends, or anything which earth can possibly con- 
 fer, falls infinitely short of his glorious privileges and his 
 exalted destiny 261 . As to hope for this world’s goods redoubles 
 our efforts to obtain them, so placing our hopes on “ heaven 
 and heavenly things ” increases our attainments in that holiness 
 which fits us therefor. Then why grovel ? Why crawl when 
 we can soar ? ay, even on the wings of angels, and to th& 
 realms of bliss ! No, we will not trifle thus — will not forego 
 the treasures of heaven for the paltry gewgaws of earth. 
 
 One word of consolation to those who mourn the loss of 
 dear children or friends. The withering influence of blighted 
 affection on Adhesiveness has already been specified 227 . It 
 equally blasts Hope. I will not stop to prove, but merely 
 state as a summing up of my observations, that mourning for 
 lost friends diminishes Hope. Yet such diminution necessarily 
 deteriorates and palsies 272 , and is therefore wrong. But 
 though the death of promising children may blast earthly 
 prospects, yet it need not blast this faculty ; for we may hope 
 to meet them in another and a better world. And what are 
 even a score or two of years compared with eternity ? We shall 
 soon see and unite with them, and may encourage Hope by 
 preparing ourselves for this blessed fruition, so as to save our 
 hopes from becoming wrecked — so as even to develop Hope, 
 instead of suffer from its decline. 
 
FUNCTION OF SPIRITUALITY - . 
 
 253 
 
 17. SPIRITUALITY— MARVELLOUSNESS. 
 
 “God is a Spirit.” — “Without faith it is impossible to see God.” 
 
 275 . DEFINITION, LOCATION, AND FUNCTION. 
 
 Intuition ; faith ; prescience ; spiritual perception of 
 truth, what is best, what is about to transpire, etc. ; the 
 “inner light;” perception and feeling of the spiritual; 
 credulity ; belief in the superhuman ; and trust in divine 
 guidings. Located on the two sides of Veneration. 
 
 Large Spirituality perceives and knows things independ- 
 ently of the senses or intellectual faculties, or, as it were, by 
 spiritual intuition; “feels it in the bones;” experiences an 
 internal consciousness of what is best, and that spiritual com- 
 munion with God which constitutes the essence of true piety ; 
 loves to meditate ; bestows a species of waking clairvoy- 
 ance ; and is, as it were, “ forewarned of God.” 
 
 Small Spirituality experiences little of this state of mind, 
 and believes only on actual evidence ; is incredulous — a 
 doubting Thomas ; and not favored with this intuition and 
 premonition. 
 
 276 . ADAPTATION AND CULTIVATION. 
 
 That there exists a spiritual state of being, and that “ God 
 is a Spirit,” are matters of universal belief ; and that man is 
 endowed with an immaterial principle — an undying soul — 
 which sees and knows by intuition, irrespective of material 
 eyes or reason, is to many an experimental reality, a con- 
 scious fact. But for some such faculty, man could form no 
 more conception or idea of anything not material, or of any- 
 thing spiritual, than the blind of colors. But for it, the idea 
 of God as a Spirit, of the immortality of the soul, or of an 
 immaterial, disembodied spirit, would have been absolutely 
 impossible. But man has these ideas. The fact has also 
 recently been philosophically demonstrated in Germany, that 
 in certain states of the nervous system subjects do see by a 
 kind of spiritual sense, independently of vision. Clairvoyance 
 also establishes the same conclusion by another method of 
 22 
 
254 
 
 SPIRITUALITY. 
 
 proofs ; and in almost every community will be found those 
 who are forewarned of coming events, and who arrive at cor- 
 /ect conclusions independently of reason, and often in its very 
 f eeth, without knowledge, and, contrary to all appearances, by 
 impressions better felt than described, yet in strict accordance 
 tvith what subsequently occurs. Believers in the Bible will 
 at least admit the existence of this spiritual guide in the 
 teachings of the “ Holy Spirit, 5 ’ the prescience of the prophets, 
 plenary inspiration, the existence of spirits, of the soul after it 
 leaves the body, and much more to the same effect. 
 
 Man, moreover, requires some such faculty to teach him 
 things which reason can never know, because they depend 
 on contingencies yet untranspired, and which this spiritual 
 vision alone can disclose. And with this vision, which the 
 sun cannot enlighten nor thick darkness intercept — which sees 
 with the optics of angels, and gathers pearls from the ocean of 
 illimitable existence, which distance intercepts not and which 
 reads the book of fate before time breaks its seal, which 
 reveals to man what shall be hereafter, when the earth has 
 become old and the sun gone out — man is endowed. But our 
 purpose being simply to show how this faculty can be culti- 
 vated, we will not dwell upon the proofs of its existence, but 
 refer the reader to our work on “ Natural Religion , 55 both for 
 such proof and a full elucidation of its function. Suffice it to 
 add, that no mental faculty was created in vain ; that the cul- 
 tivation and right exercise of each one confers a great amount 
 of happiness ; that the moral in particular require such exer- 
 cise, in order that they may maintain that supremacy so indis- 
 pensable to human happiness and virtue 211 ; and that there- 
 fore Spirituality should, in a special manner, be developed by 
 culture. And the more so since it is so universally deficient 
 In not one head in hundreds does it reach mediocrity, and, 
 excepting Continuity 234 , is decidedly the least developed of 
 any other organ. Yet nature evidently designed it to be one 
 of the very largest. 
 
 The exercise of no other fills the soul with such a flood 
 of holy, happy emotion. Believers in the immortality of the 
 soul rightly maintain that disembodied spirits are capable of 
 
BEING SPIRITUALLY-MINDED, 
 
 255 
 
 being inconceivably happy, and that the joys of heaven are 
 of an order, as well as degree, infinitely higher than those of 
 earth. Why ? Because this spiritual state so infinitely ex* 
 alts and enhances our capabilities of enjoying, as well as sea- 
 sons those joys. Consequently, the more we exercise this 
 spiritualizing faculty, the more we sweeten even the pleasures 
 of earth with this seasoning of heaven. 
 
 This faculty, moreover, so purifies the soul as to redouble 
 many times over, every pleasure, even of earth ; so exalts the 
 mind, and all its appetites and passions, as to dispose and en- 
 able us to see God and love him, in all the works of his 
 hands, as well as imparts a heavenly relish, zest, and exqui- 
 siteness to the domestic affections, to all the animal propensi- 
 ties, the intellectual operations, and especially to the moral 
 virtues, which words utterly fail to portray — which, to be ap- 
 preciated, must be felt. Yet this is felt only by the chosen 
 few. Man is yet too low in the moral scale to derive much 
 pleasure from "this faculty ; but, reader, there is proffered to 
 mortals, in its due exercise, a holy joy, a heavenly serenity, a 
 delightful communion with the Father of our spirits — even an 
 extasy of divine love — which is akin to the felicity of angels — 
 which actually constitutes that felicity. Heaven “ is not far 
 from every one of us.” We need not wait till we reach its 
 shores, before we taste its nectar. This spiritualizing prin- 
 ciple imports them to earth — at least sufficient to sustain 
 us in our journey thither, and create an appetite — yea, a hun- 
 gering and thirsting — for “ the bread of heaven and the water 
 of life.” O little do we realize how happy it is possible for 
 us to become on earth, by the due exercise of this faculty, in 
 communing with our own souls and with our God ! By so 
 doing we can mount Pisgah’s soaring heights, and “ view the 
 promised land” — can be literally translated to paradise, and 
 revel in all its spiritual luxuries. Heaven is around and 
 within those who duly exercise this heaven-constituting 
 faculty. 
 
 Accuse me not of imaginative rhapsody. All this, and 
 much more, is sober, philosophical deduction on the one hand, 
 and experimental reality on the other. This sublime truth 
 
256 
 
 SPIRITUALITY. 
 
 will not be appreciated by the many, because of the low state 
 of this faculty ; yet the “ spiritually-minded” few will feel the 
 sacred response in their own souls, and all who will inquire at 
 the shrine of their inner man, will experience enough to con- 
 firm the witness. 
 
 To two classes of facts in corroboration of this great prac- 
 tical truth — the exalted enjoyment conferred by spirituality — 
 special attention is invited. That religious conversion often 
 fills its subjects with an indescribable rapture of love and 
 “ joy in the Holy Ghost,” is an experimental and observable 
 fact. This extasy is not counterfeited, but felt. Many 
 readers are doubtless its living subjects ; and it so infinitely 
 exceeds all the other joys of life as to beggar all attempts at 
 description. Now this joy consists in the exercise of their 
 faculties — the only instrumentality of happiness of mind — and 
 especially of the moral, all of which are greatly quickened. 
 But this heavenly rapture is not the product of Benevolence, 
 or Conscientiousness, or Hope, or even Veneration, mainly, 
 but of that spiritual exaltation of mind we are attempting — 
 almost in vain, because it so infinitely exceeds the language 
 of earth — to depict. The former help swell this flood of holy 
 joy ; but the latter constitutes its channel, and the main body 
 of its holy waters. And these heavenly extasies of recent 
 converts, are but as new-born babes compared with the angelic- 
 raptures it is possible for mortals to experience. Progression 
 is nature’s motto 201 . Personal progression, especially in 
 moral excellence, and therefore in all its joys, is the glorious 
 prerogative of every human being 206 . Then why cannot 
 these converts go on “ from glory to glory,” every successive 
 year and hour of life, till heaven consummates their joys? 
 And why not all be equally happy ? But why enlarge ? 
 The principle involved must be apparent to all, and its per- 
 sonal application to our own souls palpable. Now this extasy 
 of joy must have both its cause and its instrumentality ; both 
 which are found in Spirituality. 
 
 Sometimes these foretastes of heaven soften the dying bed. 
 Nor do they wholly forsake the walks of private life. Every 
 one of us have only to reach forth our hands and pluck this 
 
PURIFYING INFLUENCES. 
 
 257 
 
 golden apple of paradise, and feast on it through life. Then, 
 besides enjoying a heaven below, we shall be ripened for a 
 heaven above. Bear in mind that all this is but rigid scientific 
 deduction from the normal function of Spirituality, though 
 that function no previous phrenological author seems to have 
 appreciated. 
 
 The other class of facts appertains to a certain delightful 
 state of mind consequent on a pure, holy, heavenly tone or 
 state, capable of being experienced by all the propensities and 
 feelings. Examples will best illustrate this point. The low, 
 vulgar, animal, sensual indulgence of Amativeness, confers a 
 similar coarse-grained kind of gratification, yet how infinitely 
 more happifying — to coin a new word — that spiritual love 
 experienced by two kindred souls when basking in the sun- 
 shine of each other’s love, and sipping the nectar of heaven 
 from this flowing-together of spirits ? Approbativeness also 
 experiences a coarse species of pleasure in the rude ha ! ha ! 
 provoked by some monkey prank, or by excelling in eating, 
 fighting, wrestling, and the like ; yet how far higher the order 
 of pleasure taken in commendations for intellectual and moral 
 excellence ? Self-Esteem, too, may experience a crude, coarse- 
 grained pride in exhibiting its golden possessions and external 
 trappings, yet how infinitely higher the order of pleasure ex- 
 perienced by this faculty in view of that dignity and glory of 
 the human constitution ? 261 
 
 This law also governs all the intellectual faculties. Phys- 
 ical observation gratifies Individuality, but moral infinitely 
 more. Causality experiences a lower order of pleasure in 
 adapting physical ways and means to physical ends, yet how 
 almost infinitely greater in studying and applying those high- 
 er laws which appertain to intellect, morals, and the Deity ! 
 In short, a physical, and also a highly-elevated, tone or caste 
 of action appertains to all the faculties, and the order as well 
 as amount of happiness experienced in the latter are almost 
 infinitely higher than in the former. Now Spirituality lifts 
 all the faculties up out of this sublunary function, and carries 
 them on its own heaven-tending pinions into this exalted and 
 most beatific state, and thus, in addition to all the delights 
 
258 
 
 SPIRITUALITY. 
 
 conferred by itself directly, almost infinitely exalts and en- 
 hances the happiness conferred by all the other faculties. 
 
 And now, happiness-seeking reader, allow this home ap- 
 peal. Are you content with this animal tendency of your 
 faculties ? Do you not experience a perpetual “ aching 
 void/’ which this world is utterly inadequate, as it was never 
 designed, to fill ? Are gold, and silver, and lands, all the 
 treasures for which you long ? Do you not experience an in- 
 definable want which nothing earthly has the power to satisfy ? 
 You eat material bread, but does that satiate your inmost 
 soul ? Do you not hunger and thirst after “ meat to eat 
 which you know not of,” except the merest taste — just enough 
 to show you what there is ? O our God ! feed us with “ this 
 bread of heaven !” We starve — our souls are pining and 
 dying — in the desert of vain pursuits. O feed us on the 
 grapes of paradise till we revive and gain strength to enter 
 the “ promised land !” 
 
 The importance of cultivating Spirituality is, of course, 
 commensurate with these antepasts of heaven it was calcu- 
 lated to bestow. Shall we not exercise it? Yet we must 
 not expect to carry heaven in one hand and earth in the other. 
 “ No man can serve two masters.” “ Where our treasure 
 is, there will our” joys be also. We cannot revel in this 
 gross animal caste of our faculties, and also in their holy aspi- 
 rations. If you are contented to go on as heretofore, your 
 way is before you. Advice is useless. But ye who would 
 renounce this coarse-grained function of your faculties, and 
 feast on the riches of heaven instead, hear. To experience 
 these holy joys, this spiritualizing faculty must be culti- 
 vated. And to do this, put off this worldly phase of all your 
 faculties and exercise them in accordance with this analysis 
 of Spirituality. 
 
 Above all, meditate. Commune with your own soul and 
 your God — not at times “ few and far between,” nor hurriedly, 
 but daily and long. Shut the terrestrial door of thy soul, and 
 open its celestial windows, and there give thyself up to spirit- 
 ual reveries. Let thy soul go out after God, and imbibe his 
 spirit. Feast on his love. Contemplate his character as 
 
MEDITATION. 
 
 259 
 
 exhibited in his works. Assimilate and attune your feelings 
 and innermost soul to his divine likeness 261 . Wrestle with 
 him as did Jacob. Put away all unclean thoughts and de- 
 sires, and long after purity and moral perfection. Yet you 
 need not shut yourself up in the dark. Natural light does 
 not intercept but promotes spiritual. The open canopy of 
 heaven, cultivated fields, deep, still forests, flower- bedecked 
 lawns, murmuring brooks, beautiful or magnificent land- 
 scapes — above all, the rising and setting sun, morning and 
 evening twilight, the glowing east, the gold-tinged sky of de- 
 parting day — O there is a magic spell in these works of God 
 which inspires us with a sense of his presence, and infuses 
 into the soul those spiritual longings and emotions we would 
 show how to cultivate. If I had been brought up a Parsee, 
 I should have been a devout worshipper of the morning sun, 
 and offered up soul-melting homage to the departing god of 
 day. 
 
 But, glory to God, I can worship the Creator of the 
 sun at his morning advent and evening departure. Memory 
 cherishes with inexpressible delight some choice gems in its 
 casket, but none as bright as those sacred seasons, when, at 
 evening twilight, I went into wood, dale, or field, to meditate, 
 and hold sweet communion with the Father of my spirit. To 
 these holy seasons I owe eternal thanks, as both the happiest 
 and most profitable periods of my eventful life. There I 
 learned lessons taught nowhere else — taught by God himself. 
 These holy seasons the cares of the world, pressing profes- 
 sional engagements, etc., have been wickedly allowed to inter- 
 rupt, yet not to efface from memory’s sacred tablet. My 
 soul must be fed with this manna from heaven, though my 
 body starve. Reader, shall we not go forth at evening twi- 
 light together, and gaze upon the ever- varying beauties and 
 glories of Vesper, to think on heaven and God, and to seek 
 that conformity to his image which shall fit us for its joys ? 
 And shall we allow dull sloth to rob our souls of Aurora’s 
 smiles as she comes forth to light up the face of nature ? 128 
 Shall birds arise with the dawn and sing anthems of praise to 
 their God, and we not to ours — especially since we have so 
 
260 
 
 SPIRITUALITY. 
 
 much more for which to sing? Nor is the sta ry canopy of 
 heaven so inferior a temple for divine worship. 
 
 Yet I by no means condemn the earth, its comforts, or its 
 blessings. We need not cease to indulge our worldly facul- 
 ties on terrestrial objects in order to attain these spiritual 
 pleasures. The animal instincts are not at enmity with this 
 spiritual state of mind, but, rightly exercised, actually pro- 
 mote it. We may love food and property, friends and praise — 
 may exercise every other faculty, not by stint, but intensely, 
 without in the least interrupting Spirituality. Indeed, we can- 
 not exercise it without exercising them also. We may — 
 must — love this world, “ yet as not abusing it.” We must 
 not love it in predominance, but subordinately. And love it 
 in connection with our moral faculties. Indeed, by this union 
 alone can we truly enjoy it. He whose whole mind is on the 
 world, does not, cannot, enjoy even it. To derive its full 
 quota of happiness from any one department of our nature, 
 that department must blend in action with all the rest 209 . 
 We cannot possibly love the world too much, only wrong- 
 fully. Yet our animal faculties require to be sanctified by 
 the conjoint action of the higher faculties 211 . By “not carry- 
 ing earth in one hand and heaven in the other,” was meant, 
 making an idol of earth — loving it exclusively, or on its own 
 account. Neither without the other. Both in delightful con- 
 cert 207 . Yet we all love the world too much, relatively, and 
 hence give it most of our time, and can hardly spare from it 
 an hour, morning and evening, for those meditative seasons, 
 even after we have given the entire day to our animal nature. 
 The body was never made to engross nineteen-twentieths of 
 human time and money 249 . Our higher faculties are the su- 
 periors, and if either must be slighted, neglect the body. Yet 
 there is time for both. Let us take it. 
 
 But the cultivation of this faculty is by no means limited to 
 these appropriated seasons. Every hour of the day, be our 
 avocations what they may, be we in sequestered wood, or 
 thronged, uproarious city, this feeling can be and should be 
 exercised, in addition to its morning and evening repast. 
 
 Especially can it be cultivated by following its premoni- 
 
FOLLOWING ITS GUIDINGS. 
 
 261 
 
 tions. Man usually turns a deaf ear to its whisperings, and 
 hence it ceases its guidance. Follow where it leads and it 
 will lead again, and, obeyed, become a spiritual monitor in all 
 the little as well as important affairs of life. Especially let it 
 be followed in the selection of matrimonial companions. 
 Here, allowed to speak, it becomes an infallible oracle ; and 
 especially when it says, marry this one, or refuse that, obey, 
 no matter how much appearances, friends, etc., favor the lat- 
 ter or war against the former. Every union thus formed will 
 be blessed. More especially should woman obey its sacred 
 matrimonial injunctions. 
 
 The existence and analysis of this faculty rebukes those 
 who pride themselves in believing nothing till it is proved. 
 It was not created in vain, and cannot be stifled with impunity. 
 We require to believe many things which intellect cannot 
 'each. We should open all the windows of knowledge. 
 -Still, we should believe nothing unreasonable or self-contra- 
 dictory • for this faculty will never conflict with intellect. 
 On the contrary, all the faculties harmonize with all. Its 
 ‘cachings may be above reason, but will never conflict with 
 it. While, therefore, we should receive its teachings, we 
 should also “ try the spirits/’ and seek intellectual confirma- 
 tion of its teachings, which, if they be correct, we can always 
 flu d. We should therefore be neither skeptical nor credulous, 
 out should open our minds to receive new and apparently su- 
 perhuman propositions, yet should test them all in the crucible 
 of intellect. By rejecting all new and seemingly strange 
 things, we shut out much truth ; and by swallowing all we 
 hear, unexamined, we adopt much error. 
 
 What has been already said involves both the importance 
 and means of cultivating this faculty in youth. They should 
 oe allowed time, and encouraged to indulge its spontaneous 
 tendency to action, and by so doing, will grow up “ spiritually 
 minded.” Mothers, in a special manner, can and should de- 
 velop it in youth, nor will any other means equally cleanse 
 /our children from the dross of animality, or render them 
 Dbedient, sweet, and holy. 
 
262 
 
 VENERATION. 
 
 2 77 . ITS DUE REGULATION. 
 
 Fear of ghosts, witches, and other supernatural things, is 
 the product of its perverted action, and should not be indulged. 
 Especially, never tell spook stories to children. But our 
 analysis of the faculty shows what phases of it are abnormal, 
 and hence require to be checked. Yet for a full elucidation 
 of this faculty, and a presentation of those blessed truths 
 which such analysis teaches, the reader is again referred to 
 “Natural Religion / 5 by the author. 
 
 18. VENERATION. 
 
 “Worship God.” 
 
 278. DEFINITION, LOCATION, AND FUNCTION. 
 
 Devotion, adoration of a Supreme Being; reverence for 
 religion and things sacred ; disposition to pray, and observe 
 religious rites. Located in the middle of the top of the head. 
 It is large in “Father Oberlin” — as seen in the great rising 
 of his head above his ears, and elevation of the middle por- 
 tion of his top head — but small in the cut of a negro, executed 
 
 VENERATION SMALL. 
 
 No. 21. Negro Murderer. 
 
 for murder, who was almost devoid of this sentiment. In him 
 Spirituality was also small, and hence that depression across 
 the middle of his top head. But it is very large in Diana 
 Waters, who went about the streets of Philadelphia deranged 
 on religion for twenty vears, praying spontaneously most of 
 
ITS LOCATION AND 2TNCTION. 
 
 263 
 
 the time, exhorting all others to pray, referring everything 
 to the will and providence of the Lord, etc. 
 
 VENERATION LARGE. 
 
 No. 22. Diana Waters. 
 
 VENERATION LARGE. 
 
 No. 23. Father Oberlin. 
 
 Large Veneration experiences an awe of God and things 
 sacred ; loves to adore the Supreme Being, especially in his 
 
264 
 
 VENERATION. 
 
 works ; gives true devotion, fervent piety, and love of divine 
 things ; and takes great delight in religious exercises. 
 
 Small Veneration sets lightly by religious creeds and obser 
 vances ; places religion in other things, such as charity, hon 
 esty, etc., and is not serious or particularly devout. 
 
 279 . ADAPTATION AND CULTIVATION. 
 
 That there is a Supreme Being, all nations and ages have 
 believed, all nature attests, and Phrenology demonstrates, by 
 pointing out the existence of a primary faculty of the human 
 soul adapted to his worship. As the existence of the eye and 
 its adaptation to light presupposes and proves the existence of 
 light ; of Causality that of laws ; of Language that of words ; 
 and thus of all man’s other primitive powers — as the adaptation 
 of one thing in nature to another presupposes and implies the 
 existence, past or present, of that to which it is adapted — so the 
 existence of this primitive element of mind implies and com- 
 pletely demonstrates the existence of a God adapted to re- 
 ceive the homage this faculty is constituted to experience. 
 Nor can this proof be invalidated. It is absolute. It has 
 but two conditions — the existence of this worshipping faculty, 
 which Phrenology establishes — see “ Natural Religion” — and 
 the other that the adaptation of one thing to another implies the 
 existence of the latter — an indisputable ordinance of nature. 
 
 The existence of this worshipping faculty proves that it 
 should be exercised. No faculty was created for naught. 
 None can lie dormant without creating a great mental hiatus, 
 which nothing else can fill, and which enfeebles and deforms 
 the whole mind. How absolutely necessary to human perfec- 
 tion the possession of lungs, heart, muscles, and other physical 
 organs? And what would a mind be, destitute of Friendship, 
 Parental Love, Prudence, Ambition, Moral Principle, Obser- 
 vation, Language, Reason, or any other primitive faculty ? 
 So maimea as to be hideously deformed, and almost de- 
 stroyed. Proportionally defective those whose Veneration is 
 small, and perfect in whom it is large. 
 
 It also, like all the other faculties, contributes incalculably 
 to human enjoyment, both in its own action, and by enhan- 
 
ITS INFLUENCE ON HUMAN HAPPINESS. 
 
 265 
 
 ciu and sanctifying that of all the others, as Spirituality was 
 sho& n to do. It chastens rampant propensity, develops in bold 
 relief all the virtues, and even sanctifies and enhances intel- 
 lect. Those who do not love God and his worship are com- 
 parative strangers to that extasy of enjoyment of which hu- 
 tnan nature is capable. Veneration is that moral luminary 
 which imparts light and warmth to all the other moral ele- 
 ments, and these are the planets of the satellite propensities 211 . 
 Exclude its genial rays, and darkness which may be felt su- 
 pervenes throughout the soul, which retards the development 
 of all its other powers. But let all its generous emotions be 
 thawed out by the beams of true devotion, and how they bask, 
 and grow, and thrive, in its quickening rays! “ The unde 
 vout astronomer is mad,” and the irreverent comparatively 
 frigid. We were all created to worship God, as much as to 
 eat or breathe, and neglect either at our peril, but exercise the 
 former or the latter “ with exceeding great reward.” 
 
 Veneration also powerfully restrains abnormal propensity, 
 and aids Spirituality in securing that elevated tone of all the 
 animal, intellectual, and moral powers, so promotive of enjoy- 
 nent 276 . What more effectually checks boiling passion than 
 t he thought, “ Thou, God, seest me ?” What can stimulate to 
 self-improvement equally with the love for that bountiful bene- 
 factor who bestowed all these transcendent gifts ? Who can 
 love God supremely, yet cheat, lie, hate his neighbor, swear, 
 gormandize, debauch, or commit any gross sin ? And when 
 temptations entice, and resistance fails, what overcomes 
 “ easily-besetting sins” equally with fervent prayer ? An 
 abiding sense of the Divine presence is the natural antagonist 
 and antidote of depravity ; nor till the propensities have 
 warped or else stifled Veneration, can they who truly love 
 God deliberately sin. 
 
 Veneration also opens the mind to the reception of universal 
 truth. The passage — “If any man lack wisdom, let him ask 
 of God, who giveth liberally” — means something— means that 
 grayer cultivates an intuitive perception of truth 276 . This 
 oint product of Veneration and Spirituality is facilitated by 
 their juxtaposition. That we should unite charity with wor- 
 23 
 
266 
 
 VENEARTION. 
 
 ship, is taught by the juxtaposition of Veneration with Benev. 
 lenee, and that we should consider such worship a solemn 
 duty, by the near residence of Conscientiousness. 
 
 Veneration is also located nearer than any other organ to 
 that “ seat of the soul,” 151 or grand centre of the nervous 
 system which receives all impressions and issues all edicts. 
 This organ lies directly above this “ holy of holies/’ so that 
 its delightful action may maintain the most perfect inter-rela- 
 tion with the inner temple of mind. Hence, love and worship 
 of God diffuse throughout the entire brain and nervous system 
 a holy spell, which sanctifies them all, and sheds an indescrib- 
 able exquisiteness throughout mind and body. The patriarch 
 mentioned bottom of page 31, in answer to the question, 
 “ Are you more happy, or less so, now, than formerly V f 
 clasping and raising both hands devoutly, exclaimed, “ O yes, 
 I’m so thankful now — I did not use to be — and this makes 
 me so happy! 77 The beaming countenance and eloquent 
 extasy with which he uttered “ SO happy, 77 showed how much 
 more happy this gratitude rendered him than tongue could 
 tell. Mark: it was his additional thankfulnf;ss which so en- 
 hanced his joys. He added, that “for those daily blessings, 
 formerly considered matters of course instead of subjects of 
 gratitude, his soul now overflowed with inexpressible thanksgiv- 
 ing, and therefore delight. 77 I replied : “ But you have lost all 
 your property, most of your friends, several children, and 
 three wives, and now, lonely and feeble, are obliged to earn 
 your precarious subsistence by daily toil 77 — here he inter- 
 rupted me with : “ All this is nothing. O He is so infinitely 
 better to me than I deserve. I love him better and better 
 every day I live, and it makes me so happy ! 77 His love of 
 God rendered him thus happy, because it was an exercise of 
 Veneration, the proximity of which to the great nervous 
 centre 151 , charged both body and brain with its own divine 
 electricity.* Veneration is the great central organ of the 
 
 * Disorder ? the nerves produces a tenderness on the top of the head, 
 at Veneration, because this great nervous centre is in the middle of th« 
 brain, right below this organ, and hence cause, as in Brainard, Paysoa 
 etc., religious gloom — a beautiful converse of the doctrine of the text. 
 
ITS ABNORMAL ACTION. 
 
 267 
 
 head — and in the middle of the top head The other moral 
 organs cluster around it, so that as it is they become, and as 
 they are, so is our happiness. How absolute our proof, that 
 even the animal faculties, to produce enjoyment, must be 
 sanctified by the moral 211 . And in order that the moral may 
 govern the animal, the latter must be stimulated and elevated 
 by Veneration. By a law of things, then, this love of God in 
 the soul is indispensable to human happiness, which it incal- 
 culably promotes. This, reader, is the sacred key of the 
 inexhaustible store-house of human enjoyment and personal 
 perfection. 
 
 The converse of this law shows why to rebel against God 
 causes such complete misery. A woman in Philadelphia, 
 a member of Dr. Tyng’s church, indulged by father and 
 husband in whatever she wanted, however trifling or unrea- 
 sonable, cursed and blasphemed her Maker most impiously 
 for taking away her son while he spared other children, and, 
 consequently, was a perfect personification of agony ; because 
 when Veneration takes on an abnormal action, it produces 
 as much pain of mind and body as its normal exercise does 
 pleasure, and for the same reason — its proximity to the seat 
 of the soul 151 . This law also explains and causes that awful 
 state of their minds who fight against their religious convic- 
 tions, as well as the extatic joys of those “ converts” who 
 yield to them. O that this law were duly understood and 
 practiced — that this joy-creating faculty were intensely and 
 universally exercised. Why should infidels pride themselves 
 in their infidelity any more than skeptics in their unbelief ? 276 
 Do not both, in neglecting to exercise two important faculties, 
 violate a fundamental law of the mental economy, and of 
 course incur its righteous penalties ? Let them ; but let us 
 “ worship God,” and secure all these blessed rewards of 
 obeying it. 
 
 How, then, can a faculty thus freighted with enjoyment be 
 cultivated ? By its exercise. And how exercised ? By 
 contemplating and adoring God. As food excites Appetite, 
 property Acquisitiveness, danger Cautiousness, and thus of all 
 the other faculties 215 , so loving God for his infinite perfections, 
 
208 
 
 VENERATION 
 
 and thanking him for his loving kindness, excite and of course 
 enlarge this faculty, as do also “ keeping the fear of God 
 always before our eyes,” and “ whether we eat or drink, or 
 whatever we do, doing all to his glory.” We should contem- 
 plate him as our Fathrr, not as an austere autocrat ; “ for 
 God is love.” His goodness is infinite. His loveliness 
 what terrestrial words, what celestial, even, can express ? 
 Has he capacitated us to become infinitely happy here 1 2 3 and 
 hereafter 274 , and created us in his own image? 261 — does he 
 allow himself to be entreated of us and promise us to “ see 
 and be like him” — and shall we not thank him with our 
 whole souls, and love him with all our might, mind, and 
 strength ? How can we help exulting perpetually with adora- 
 tion and praise ? 
 
 Shall not those, then, in whom Veneration is deficient, strive 
 assiduously to cultivate it? O reflect on his goodness to you, 
 to all, and you will spontaneously adore him th:refor. By a 
 daily, hourly, perpetual thank-offering alone can it be culti- 
 vated 214 . 
 
 The fore part of this organ probably respects men, reveres 
 antiquity, and produces conservatism. Superiors should there- 
 fore be respected, and reformations should be gradual, not 
 violent. Republicanism is now so abused as to savor strongly 
 of lawlessness. We should all treat our fellow-men with due 
 courtesy and deference, venerate the aged, and yield obe- 
 dience to our country’s laws. 
 
 A faculty thus promotive of human virtue and happiness 
 should by all means be cultivated in children. The most 
 effectual means of doing this is to be devout before them. 
 This, family devotion, if sincere instead of formal, and ren- 
 dered inviting instead of repulsive, facilitates. Yet it should 
 be so conducted as to make them love the family altar — by 
 no means a difficult matter. If they hate it, it injures them 
 by searing Veneration. Religion cannot be crammed down 
 them by force. Render it delightful, and you thereby gain 
 unlimited power over them, and most effectually develop 
 all their moral faculties; of which more at length in our 
 summary. 
 
IN YOUTH. 
 
 269 
 
 Mothers, in particular, can and should tleve*op this faculty 
 in their children, by praying with and for them, and pointing 
 out to them the goodness of God. But against this aweing 
 them in view of his sovereignty, and making them fear him 
 as a stern tyrant, Phrenology utterly protests. It says they 
 should be induced to love him ; but how is it possible to love 
 what we fear ? Is telling them that he is an arbitrary despot, 
 or what amounts to this, the way to win them over to devotion 
 and goodness ? Children hate tyrants — are compelled to— 
 and will therefore hate God just as far as he is represented as 
 an austere sovereign. More infidels have been made by pre- 
 senting this odious as well as erroneous view of his character, 
 than by all the infidel lectures and prints in the world. 
 
 Nor can the minister or Sabbath-school duly develop this 
 sentiment in children, because they rarely see the former, and 
 fear him when they do, and attend the latter only one hour 
 per week ; whereas this faculty requires daily food, as much 
 as their bodies 2l4 . And even this hour is too often spent in 
 teaching some ism which cramps instead of developing devotion. 
 Why must every sect have its Sabbath-school ? To teach its 
 own tenets. This is the main perpetuity of sectarianism. 
 And then this rigging youth off in gaudy fashions to parade 
 the streets, as puppet-shows, is most pernicious 259 . Still, 
 though parents send their children to church and school, yet 
 they themselves must develop their Veneration, or it must 
 lie dormant. We have already proved that they must educate 
 their own children 221 222 , and to nothing does this law apply 
 equally with religious education, the importance of which is 
 paramount. Were Sabbath-schools conducted ever so well, 
 still parents, in becoming parents, place themselves under the 
 most solemn obligations, from which there is no discharge, to 
 develop their children’s moral affections. That these should 
 be paramount, is a cardinal doctrine of this work, and another 
 is that parents must educate their own children 221 , and of 
 course develop their moral faculties. As far as Sabbath* 
 schools furnish parents an excuse for neglecting this duty, 
 they are most injurious. In infants, Veneration is small. 
 
 Children should also be taught to respect superiors, and 
 23 * 
 
270 
 
 BENEVOLENCE. 
 
 bow to the aged. We too generally allow them to grow 
 up almost impertinent. Our institutions rather favor in 
 subordination, if not rowdyism. This tendency should bo 
 counteracted. 
 
 280. RESTRAINT AND DUE REGULATION. 
 
 Veneration cannot be too large, yet may be perverted — 
 indeed, generally is. Most of our religion is spurious — a 
 libel on the character of God and the duties of man, and a 
 public curse instead of blessing. Wherein, need not here be 
 shown, but will be seen in “ Natural Religion. 5 ’ Indeed, 
 this chapter presents but a limited view of this vitally impor- 
 tant subject— only enough to enforce the importance and 
 means of cultivating Veneration, without developing any of 
 those delightful inferences which grow out of a full view of 
 religion as taught by Phrenology. This view that work will 
 contain. It is especially important that youth be taught the 
 true religion. 
 
 19. BENEVOLENCE/ 
 
 “ It is more blessed to give than to receive.” 
 
 281 . DEFINITION, LOCATION, AND FUNCTION. 
 
 Kindness ; humanity ; desire to make others happy ; an 
 accommodating, neighborly spirit ; sympathy for distress ; 
 a self-sacrificing disposition ; philanthropy ; generosity. 
 Located between Veneration 278 and Human Nature. It is 
 very large in Gosse 248 , but small in Gotfried. 
 
 Large Benevolence delights to do good, and gladly makes 
 personal sacrifices to render others happy ; cannot witness 
 pain or distress ; and does all it can to relieve them ; counter- 
 acts selfishness, and manifests a perpetual flow of disinterested 
 goodness. 
 
 Small Benevolence allows the other faculties to trespass 
 upon the rights of others ; is callous to the woes of others ; 
 does few acts of kindness, and those grudgingly ; and allows 
 selfishness. 
 
ITS LOCATION* 
 
 371 
 
 BENEVOLENCE LARGE 
 
272 
 
 BENEVOLENCE. 
 
 282 . ADAPTATION AND CULTIVATION. 
 
 Happiness is the one constitutional product of humanity™ 
 of creation — the only legimate function of every organ and 
 faculty of man, of all that is or can be 1 2 2 . 
 
 Nor is divine goodness the ulterior end of all things merely ; 
 but this happiness-creating element is also found stamped 
 upon the human soul. Man is both a sentient being, capaci- 
 tated to enjoy and suffer individually, and also so inter-related 
 to his fellow-man, as to be capable of enhancing the happi- 
 ness and diminishing the miseries of mankind. If he could 
 experience neither pleasure nor pain, or if all were isolated 
 from all, so that they could neither communicate nor receive 
 good, Benevolence would have been out of place. But it so 
 is, that man can both enjoy and suffer, and also promote the 
 happiness and assuage the miseries of his fellow-men, and of 
 brutes. 
 
 To this ordinance of nature, Benevolence is adapted, and 
 adapts man. Without it, man would be perfectly callous 
 to the sufferings of others, and hence comparatively unre- 
 strained from causing pain, and even taking life, which Com- 
 bativeness and Destructiveness would prompt him to do, where- 
 as this faculty makes him shudder to cause suffering or death. 
 Without it, our world would be one vast Golgotha of anguish. 
 Not one good Samaritan would be found in all its borders ; 
 but this humane element dresses wounds caused by violated 
 law, and pours the oil of consolation into the troubled soul. 
 Nor can words express the amount of human happiness which 
 flows from the exercise of this faculty. From no other foun- 
 tain of human nature more. Great as are the moral virtues — 
 justice 968 , faith 275 , hope 272 , and devotion 279 — the greatest of all 
 is “ charity .’ 7 It is to the human character what the benev- 
 olence of God is to the divine — the final goal to which all the 
 others tend l . 
 
 It also blesses giver “ even more ” than receiver. The ex- 
 ercise of our various powers confers all the happiness we can 
 experience, and none more than this faculty. Its exercise, in 
 the very nature of things, venders its possessor happy, while 
 
HELPING THE POOR. 
 
 273 
 
 selfishness interdicts one of the most exalted enjoyments of 
 our being. Hence, though all our faculties should be culti- 
 tivated, Benevolence, more than almost any other, should be 
 in constant action. Shall God promote the happiness of all 
 his creatures, in every work of his hands, and shall not man, 
 too, be “ co-workers’’ with him ? Shall we receive a constant 
 outpouring of every conceivable means of enjoyment from 
 him, and shall we not do by others as we would that God 
 should do by us ? Allowed to be partakers with him in this 
 glorious work of disseminating happiness, shall we not accept 
 the divine proffer ? An example thus set us by Infinite Good- 
 ness, shall we not follow ? Even in order to secure our own 
 happiness we must seek that of others. “ Blessed are the 
 merciful, for they shall obtain mercy.” 
 
 And that we may never lack opportunities of doing good, 
 “the poor we have always with us.” Yet how negligent are 
 we of the duty we owe them ! We have indeed provided poor- 
 houses for them ; but many will suffer most direfully before 
 they will consent “to come upon the town.” Such are often 
 the most deserving, and should be sought out and aided in 
 some delicate way, which shall not wound their pride. Pub 
 lie institutions can never take the place of private charity. 
 We must do good in person, and from love of it — must feed 
 the hungry, clothe the naked, visit the sick, and scatter hap 
 piness wherever we go, with our own hands. This alone 
 exercises Benevolence, and secures its reward. 
 
 Yet we can often do great good without giving money. 
 We can frequently help the poor far more effectually by help- 
 ing them help themselves, than by direct donations. Indeed, 
 the latter way is by far the best. The Quaker method of 
 supporting their poor is as efficacious as admirable, and should 
 supersede poor-houses. Employment should be furnished to 
 those who are able and willing to work, and they paid liberal 
 wages. This taking advantage of their necessities to “ grind 
 their faces,” is outrageous. Rather pay them over than under 
 the real worth. Let those who own land give the needy an 
 opportunity to raise their own produce, and thus encourage 
 industry. This giving to mendicants of whom you know 
 
274 
 
 BENEVOLENCE. 
 
 nothing, often subjects the donor to imposition, as well as 
 injures recipients, by furnishing them with the means of get- 
 ting drunk, and the like. There are always enough whom 
 we know to be deserving. 
 
 The London Times, after arguing the utter folly of attempt- 
 ing to feed all their poor by donation, urges one most noble 
 suggestion — that those gentlemen’s immense parks, now ren- 
 dered comparatively unproductive by being kept for hunting- 
 grounds, be made accessible to the poor, so that they can 
 raise thereon the necessaries of life. To prevent the tillage 
 of land while human beings are starving for what they would, 
 if allowed, raise upon it, is utterly wrong. The earth is the 
 common birth-right of all God’s children. Every member of 
 the human family has an “ inalienable right” to food 245 , and 
 the means of procuring it — that is, if he cannot attain it 
 without, to the use of as much land as will give him his 
 “daily bread.” This fencing in land from the famishing, for 
 pleasure-grounds merely, and putting in the pocket of exclu- 
 siveness deeds of thousands of acres on which to speculate, is 
 an outrage on human rights — is robbery on a great scale. As 
 well speculate in the air of heaven, and let those suffocate 
 who cannot buy it at exorbitant profits ! Buy the privilege 
 of living! Western “squatters” are right. The public 
 lands should be free to occupants. Grant this, and we should 
 have no poor, for it would render produce cheap and wages 
 high. 
 
 Planting fruit-trees by the wayside, and in unoccupied 
 land, and allowing the poor to gather their own fruit, and sel. 
 the balance for grain, would subserve a similar end ; but of 
 this in “ Natural Religion.” Providing for the necessities of 
 the poor would also banish most crimes, as well as wretched- 
 ness, and thus save the enormous expenses of courts, prisons, 
 and lawyers. Poverty is a prolific parent of robbery, bur- 
 glary, murder, etc. ; and a generous public spirit and provi- 
 sion for the poor would both remove all excuse, and also bind 
 all so cordially to all, in the strong bonds of brotherly love, 
 as effectually to suppress most forms of wickedness. Kind- 
 ness will convert the most hardened into good members of 
 
THE UBLIC LANDS. 
 
 275 
 
 society. The selfishness of society provokes most of those 
 outrages on its laws and peace which we try to arrest by pun- 
 ishment, but in vain. 
 
 Public pleasure-grounds, and as much community of interest 
 as possible, will also facilitate this result. Let the grasping 
 rapacity of the rich be interdicted, and a general good feeling 
 between all classes take the place of existing animosities and 
 impositions, and crime would be almost banished. We begin 
 at the wrong end. Men can be coaxed to be good better than 
 driven. But of this, also, in “ Natural Religion.” 
 
 Especially should professing Christians, like their great 
 Exemplar, “go about doing good.” But do they ? Should 
 such ride in splendid carriages, live in princely palaces, amass 
 fortunes, and then despise their poor fellow-beings, because 
 of their poverty ? Away with this I-am-better-than-thou- 
 because-I-am-rich Christianity ! Hot ice is not more impos- 
 sible than for such to gain his favor while they violate 
 every doctrine he taught, every practice he enjoined. On 
 the day of Pentecost “ they had all things common,” and 
 “ went from house to house breaking bread and giving alms.” 
 Would that we had more Christianity and less pretension. 
 And let us all do whatever good we can, in all the walks of 
 life — not merely by relieving human wo, but especially by 
 that kind, humane conduct and carriage which this faculty 
 always produces. 
 
 Yet acts of individual charity by no means constitute the 
 widest or most profitable field for the exercise of this faculty. 
 Men have minds as well as bodies. We can often benefit the 
 rich even more than the poor. Nor by condolence mere- 
 ly — often a source of great relief and comfort — but by re- 
 forming them. Mankind, from being thus wretched, are des- 
 tined to become inconceivably happy. Every evil is to be 
 done away, and every human power to enjoy developed. This 
 progressive doctrine pervades our work. But all this is to be 
 brought about by means. And those means must be used by 
 men. These are the largest fields in which to exercise Be- 
 nevolence — fields all whitened for the harvest. Individual 
 charity only lops off now and then a twig of the great tree of 
 
276 
 
 BENE'OLSKCE. 
 
 human wo. We jan and should lay the ax at the root. 
 Thus, though feeding and clothing a few of those wives and 
 children brought to want by intemperate fathers and husbands, 
 may do good, yet to prevent this misery-generating traffic, and 
 render the inebriate temperate, would do infinitely more ; 
 because the labors of the reformed father would then pro- 
 vide for them far better than private donations, and at the 
 same time render them inexpressibly happy in the restoration 
 of their father and husband to their affections. Nor should 
 we slumber over such public misery-breeders, but resolutely 
 attack and demolish them. And thus of many other evils, 
 and their causes. 
 
 Our world is full of like causes of depravity and wo. And 
 these causes must be removed. And every one of us is un- 
 der a moral obligation to do all we can to obviate them. To 
 sleep over this glorious work is sinful ; to engage in doing it 
 is the greatest privilege of mortals. And to do it, men require, 
 more than anything else, a knowledge of the causes and cure 
 of their miseries ; and we should all embrace and make every 
 possible opportunity for obtaining and diffusing this knowledge. 
 The glorious field of human reformation, now all white for the 
 harvest, we should all labor with our utmost endeavors to 
 gather. But more of this subject in “ Natural Religion.” 
 
 Special pains should of course be taken to develop, by con- 
 stant cultivation, so important a faculty as this in the young. 
 It is small till about the second year, because nature will not 
 spend her energies in developing it till they are old enough to 
 do good with it ; but from two years old upward it becomes 
 one of their most prominent organs. Hence they should be 
 pleasantly requested to do those numberless little errands and 
 favors which so effectually promote the happiness of all around 
 them, and in the doing of which they take so much pleasure. 
 They delight ir action, and love to oblige, and these little runs 
 gratify both. Their natural pleasantness and good-nature, 
 and that gushing fountain of disinterested Benevolence which 
 flow forth in every action and feature of lovely childhood, 
 and shed so much happiness on all around, should by all 
 Tneans be encouraged, both for their own sakes and that, when 
 
IN THE YOUNG. 
 
 277 
 
 grown up, they may Hess all around by their goodness instead 
 of curse all by their selfishness. To secure so desirable a 
 result, various simple yet efficacious expedients may be de- 
 vised, among which kindness to them stands first. Benevo. 
 lence excites Benevolence 215 ; so that every favor you do 
 them, provided your manner is also kind, awakens this divine 
 sentiment in them. Evince a deep and permanent interest in 
 their welfare, and a disposition to gratify them whenever to 
 do so is proper, and, depend upon it, they too will always be 
 good to you and to all around them. 
 
 Also encourage liberality in them, and see that their gen- 
 erosity is amply rewarded. Give them things, and encourage 
 their sharing them with each other. Especially show them 
 how much more they enjoy what they divide. When they 
 refuse to give, show them how unhappy their selfishness ren- 
 ders them. Give them a full supply, so that they shall not 
 want, even if they are liberal. Be generous to them and they 
 also will give freely ; but stint them, and they will give spar- 
 ingly and grudgingly. Mothers especially should improve 
 those thousands of incidents furnished by their plays for 
 developing this faculty, 
 
 Above all, take special pains not to let them witness animal 
 butchery. Send them from home killing days, if such days 
 must come. Yet many boys are allowed even to go from 
 home to witness it. At first they always shudder at the sight 
 as something most horrible 42 43 , and so it is 235 . A girl in 
 whom Benevolence is large, on seeing a calf going to be 
 slaughtered, besought her father to buy it in order to spare 
 its life, which he gratified her by doing. She never allows 
 herself to taste animal food, because its consumption aug- 
 ments its slaughter, the thoughts of which she cannot endure. 
 
 Nor should adults sear their Benevolence by witnessing or 
 perpetrating such slaughter, because this arraying Destruc- 
 tiveness against Benevolence, blunts the latter 42 217 . The na- 
 turally large Benevolence of a friend of the author, who 
 resided near a place of animal torture, was so wrought up by 
 their piteous groans, and by the blows with which they were 
 beaten while dying, so as to make their meat tender, that he 
 24 
 
278 
 
 BENEVOLENCE. 
 
 finally remonstrated with the butcher, but to no effect. At 
 last, he threatened to make him groan if he heard any more 
 such bellowings in his yard, and in a manner so determined 
 as to put a stop to them. He would not suffer his own Benev- 
 olence, or that of his family, to be thus calloused. 
 
 Shooting birds is, if possible, still worse ; because, though 
 their sufferings are short, yet such wanton destruction of these 
 happy, harmless songsters, sears the gunner’s Benevolence. 
 Hunting birds exerts a most pernicious and hardening influ- 
 ence on boys. Besides, why deprive us of the pleasure of 
 listening to their sweet warblings ? They also preserve vege- 
 tation by devouring worms. Probably, an abundance and 
 variety of birds would destroy the insect of late so detrimen- 
 tal to the wheat, potato, and other crops. Wrens, when bee- 
 hives are elevated, go under them mornings, and consume 
 that fatal enemy of these sweet-collectors, the worm. All 
 wanton destruction violates Benevolence, and must therefore 
 be injurious in all its effects. He is practically inhuman who 
 “ needlessly sets foot upon a worm.” 
 
 If it be objected, that to kill wild and noxious animals, 
 hawks included, is necessary to human happiness, the answer 
 is, that nature causes them to retire at the approach of man ; 
 and this saves the wear and tear of Benevolence in killing 
 them. Still there is less, if any, objection to their destruction ; 
 but robbing harmless birds of life, just from love of killing, is 
 most barbarous. 
 
 283 . RESTRAINT AND DUE REGULATION. 
 
 Though this faculty cannot be too powerful, provided it is 
 rightly directed, yet it is often exercised most injudiciously, so 
 as to do much more harm than good. How many have failed, 
 ruined their creditors, and beggared dependent families, by 
 lending, endorsing, and yielding to sympathy, in opposition to 
 judgment? How much more good they could have done by 
 spending their money otherwise ! Those who solicit help most 
 urgently, too often deserve it least. Give, but let it be judi- 
 ciously. But never endorse. If you have a surplus, give it 
 outright, and lend only what you can afford to lose. Rather 
 
CONSTRUCTIVENESS. 
 
 279 
 
 give to the needy than lend or endorse, except in extreme 
 cases. Govern this faculty by intellect, and be just before 
 being generous. 
 
 20. CONSTRUCTIVENESS. 
 
 “Man is a tool-using animal.” 
 
 284 . DEFINITION, LOCATION LARGE, AND SMALL. 
 
 The making instinct and talent ; manual dexterity in using 
 tools ; ingenuity ; sleight of hand in constructing things, 
 and turning off work, or whatever is done with the hands ; 
 disposition and ability to tinker, mend, fix up, make, build, 
 manufacture, employ machinery, and the like. 
 
 Large Constructiveness loves to make, and gives an excel- 
 lent practical idea of the best mode of constructing things, 
 as well as manual skill and dexterity in executing all kinds 
 of work, writing, drawing, sewing, folding, managing ma- 
 chinery, packings, and whatever we do with our hands. It 
 also relates to the construction of ideas in sentences, dis- 
 courses, and works. 
 
 Small Constructiveness is deficient in these respects, awk- 
 ward in manual exertion, fails in understanding and working 
 machinery, writes and uses tools bunglingly, and lacks mental 
 as well as physical construction. Located two inches for- 
 ward, and one upward of Acquisitiveness 248 . 
 
 285 . ADAPTATION AND CULTIVATION. 
 
 Everything which is, is made. All nature is one vast 
 workshop, and all things in and on the earth are the manufac- 
 tured wares of the great Maker of the universe. And the 
 skill and ingenuity displayed in every work of his hands are 
 indeed infinite l Everything constructed in the test possible 
 manner to subserve the great end of its creation. Every 
 organ perfect in formation and function, and located just where 
 it can execute its mission to the best advantage ! Behold the 
 infinite mechanical perfection of the eye, ear, lungs, heart ! 
 
280 
 
 CONSTRUCTR EJNESS. 
 
 How infinitely minute yet perfect the capillary ramifications 
 of blood-vessels, glands, nerves, muscles, fibres, etc. ! How 
 inimitably perfect in invention and execution the mechanism 
 of the human body ! Nothing superfluous. Nothing wanted 
 but is supplied. Its functions, how numerous, how complica- 
 ted, how efficient ! Yet every one of them effected by terms 
 instrumentality, for nature never works without tools. 
 Though we do not understand a hundredth part of those con- 
 trivances employed throughout the human body, yet what we 
 do understand is worthy of all admiration. 
 
 The Infinite Mechanist of the universe has also stamped 
 upon all his works certain mechanical laws, which are gen- 
 erally self-acting. Of this the heart, lungs, stomach, and al . 
 our physical functions furnish examples. They “ whistle 
 themselves” in their growth, their various functions, and their 
 decline. 
 
 This self-acting principle doubtless moves the earth, sun, 
 and stars through their immense cycles, and both generates 
 and applies the power required to propel such huge masses 
 with such mighty velocity and precision. The Newtonian 
 theory is probably incorrect. The true one will doubtless be 
 found to proceed on certain simple yet efficient mechanical 
 principles — to embrace a self-moving and self-regulating 
 law of perpetual motion. That principle undoubtedly exists 
 in nature, and will yet be discovered and applied by man — not 
 by any arrangement of machinery, but by the generation and 
 combination probably of some application of those two forces — 
 self- attracting and repelling — which constitute magnetism, 
 light, heat, galvanism — all the same — and which produce 
 growth, and probably constitute the motive power of universal 
 nature. 
 
 But however perfect all that physical mechanism of nature 
 which attains ends so countless in number and promotive of 
 happiness, yet all this is nothing compared with the mechanism 
 manifested in the construction of the human mind. Here, all 
 attempts at description only beggar it. None but the profound 
 phrenologist C£n comprehend its beauty or perfection, nor 
 <ie only begin. I admire the works of God — full of the 
 
ITS OFFICE AND CULTIVATION. 
 
 281 
 
 divinity of their Infinite Author. But thou, O mind ! excellest 
 them all. Think of it. The creation of an immaterial, 
 immortal, sentient, and thinking entity, capable of all the 
 varied emotions, desires, and operations we perform, and in 
 such almost angelic power ! O, thou Maker of heaven, earth, 
 and the human soul ! thy works, like thyself, are indeed infi- 
 nite ! And thy last, thy most perfect. “Here the whole 
 Deity is shown.” 
 
 Man, too, is endowed with this making instinct and capa- 
 bility. Constituted so as to require houses, garments, tools, 
 agricultural, mechanical, and other implements, as well as 
 machinery, without this faculty adapted to such requisition, 
 he could never make a single article, nor do anything what- 
 ever with his hands. But with it, the farmer, mechanic, and 
 laborer execute every stroke with the hammer, saw, ax, 
 scythe, and every other tool used by man ; the builder con- 
 structs houses and palaces ; the machinist invents and con- 
 structs labor-saving machinery of all kinds, and therewith 
 makes all sorts of fabrics and articles of comfort and luxury ; 
 and even compels water, wind, and steam to become his work- 
 men. Behold that floating palace ! See her plough the 
 mighty deep, perform her prescribed voyages, and even outride 
 that terrific gale ! Every breeze, from whatever quarter, 
 propels her forward. The very winds are her servants. See 
 the innumerable machines all over the land, executing all 
 sorts of labor for the comfort of man. Behold the human face 
 divine transferred to canvass and the Daguerrian disk ! How 
 beautiful, how necessary, the possession of this faculty of 
 man ; and how innumerable and great the good it confers ! 
 
 A faculty thus promotive of human happiness should of 
 course be cultivated. The idea that none but mechanics 
 require this element, is a great mistake. Every human being 
 uses it, in all to which he puts his hands. All farmers and 
 workers in any and all sorts of manual occupations ; all mer- 
 chants in putting up, taking down, cutting, packing, folding, 
 and wrapping their goods ; all who use the pen in making 
 letters and words ; all who frame books, essays, paragraphs, 
 or sentences ; all who speak in public or converse in private, 
 24 * 
 
282 
 
 CONSTRUCTIVENESS. 
 
 or even think or feel ; all who do anything, in whatever they 
 do, as well as mechanics proper — all mankind, rich and poor, 
 wise and foolish, old and young — require and use this construct- 
 ing instinct and capability. All should therefore cultivate it — 
 artists, mechanics, operatives, and workers, that they may 
 excel in their respective pursuits — and still more those who 
 would live by or enjoy their mental powers. 
 
 Skill in the use of tools is of incalculable value to all. It 
 will enable them to execute many jobs, trifling and important, 
 which they can do for themselves better than any one else can 
 x do for them. 
 
 Its cultivation will also greatly facilitate that muscular ex- 
 ercise shown in “ Physiology” to be indispensable to health and 
 talents 138 139 140 143 145 . On this account, if no ather, the rich 
 should perform some kind of manual labor daily. But we 
 need not repeat. 
 
 A good CHIROGRAPHY — a plain, easy, and rapid formation 
 of letters and words — is of great utility in all stations in life, 
 and is secured in part by Constructiveness, and should be cul- 
 tivated by all. And to acquire this, drawing should be taught 
 along with writing. Both consist in transferring forms to 
 paper, and greatly aid each other. In fact, reading, writing, 
 and drawing, are virtually one, and should be taught together. 
 On this point, Hon. Horace Mann, State superintendent of 
 Massachusetts’ schools, says, in a report of visits to schools in 
 Europe: “ Such excellent handwriting as I saw in the Prus- 
 sian schools, I never saw before. I can hardly express myself 
 too strongly on this point. In Great Britain, France, or in 
 our own country, I have never seen schools worth}' to be com- 
 pared with theirs, in this respect. This superiority cannot be 
 attributed in any degree to a better manner of holding the 
 pen, for I never saw so great a proportion in any schools 
 where the pen is so awkwardly held. This excellence must 
 be referred in a great degree to the universal practice of 
 drawing contemporaneously with learning to write. I believe 
 a child will learn both to draw and write sooner and with more 
 ease than he will learn writing alone. In the course of my 
 tour, I passed from countries where almost every pupil in the 
 
TOOLS FOR CHILDREN. 
 
 283 
 
 school could draw with ease, and most of them with no incon- 
 siderable degree of beauty and expression, to those where 
 drawing was not practiced at all, and I came to the conclusion 
 that, with no other guide but the copy-books of the pupils, I 
 could tell whether drawing were taught in school or not.” 
 
 Mr. Mann adds : “ Drawing, of itself, is an expressive and 
 beautiful language. A few strokes of the pen, or pencil, will 
 often represent to the eye what no amount of words, however 
 well chosen, can communicate. For the master architect, 
 for the engraver, the engineer, the pattern-designer, the 
 draughtsman, moulder, machine-builder, or head mechanic 
 of any kind, all acknowledge that this art is essential and 
 indispensable. But there is no department of business or 
 condition of life where this accomplishment would not be of 
 utility.” 
 
 This faculty should of course be cultivated in children. 
 In them, this organ is usually large, and faculty active, and 
 hence their fondness for hammers, nails, knives, and tools. 
 This tool-using propensity should be indulged, and they en- 
 couraged to make and use kites, wind-mills, mill-dams, water- 
 wheels, bows and arrows, cross-guns, miniature sleds, boats, 
 railroads, steam-engines, etc. Instead of this, when boys 
 draw pictures on slates, in place of ciphering, they are scolded 
 or chastised. Let drawing be encouraged. I would give a 
 handsome proportion of all I am worth to be able to draw ac- 
 curately, so that I could sketch and draw, exactly to suit me, 
 such phrenological heads and illustrations as I often meet in 
 real life ; whereas now, I am compelled to obtain but few, and 
 then to trust to artists who do not understand phrenology.* 
 Furnish children with tools. Let them have knives, and be 
 encouraged to whittle, carve, make sleds, wagons, etc., and 
 even have a shop of their own, supplied with tools with which 
 to tinker. And this is doubly important to those who are del- 
 icate, as a means of strengthening their muscles, drawing the 
 
 * The importance of combining a knowledge of Phrenology with the 
 arts, especially with portrait painting and engraving, is very great, and 
 too apparent to require comment. In a few years every artist must be 
 a phrenologist, or be out of employ. 
 
284 
 
 IDEALITY. 
 
 blood and energies from their heads to their muscles, and 
 equalizing their circulation. 
 
 286 . RESTRAINT AND DUE REGULATION 
 
 Whenever this faculty encroaches unduly on our time or 
 other duties, it should not be indulged. Many have spent 
 their all in fruitless endeavors to invent perpetual motion, and 
 many others rendered themselves wretched by spending time 
 and money on inventions which never amount to anything. 
 Large Hope combined with large Constructiveness still far- 
 ther enhances the evil by promising great success without any 
 solid foundation. 
 
 But the most important direction, after all, is never to make 
 anything not useful. All the Deity makes is beneficial ; and 
 all we make should subserve an excellent purpose, else it is 
 not worth making. 
 
 21. IDEALITY. 
 
 287 . DEFINITION, FUNCTION, AND LOCATION. 
 
 Perception and admiration of beauty and perfection ; 
 good taste ; refinement ; purity of feeling ; PROPRIETY of 
 conduct and expression ; elegance ; gentility and polish of 
 manners ; imagination ; the ideal of poetry, eloquence, and 
 romance ; pure and elevated aspirations ; longing after per- 
 fection of character, and desire to obviate blemishes, especially 
 moral. 
 
 Large Ideality appreciates and enjoys beauty and perfec- 
 tion wherever they are seen ; especially admires these quali- 
 ties as found in nature ; is characterized by purity and pro- 
 priety of expression and conduct ; gracefulness and polish of 
 manners and good taste in all its departments ; and has a per- 
 ception and manifestation of beauty and perfection throughout 
 all the actions and mental operations. It is to man what the 
 beauty of the flower is to the flower, or the perfection of any- 
 thing i» to the thing itself ; and adds a charm, beauty, and 
 
ITS OFFICE AND CULTIVATION. 
 
 285 
 
 exquisiteness, to the entire human being, as much superior to 
 that with which it crowns the flower, as humanity is superior 
 to inanimate nature. It “ finishes off” its possessor, com- 
 pletes and perfects humanity, smooths down the rougher 
 points of character, and beautifies and adorns all he does and 
 says. To consistency of opinion, and harmony and perfection 
 of conduct, it is indispensable. It gives general consistency, 
 propriety, perfection, correctness, and naturalness, or normal- 
 ity, to all the feelings, actions, opinions, and mentality. 
 
 Small Ideality is plain in feeling and manners ; home- 
 spun ; inelegant ; wanting in propriety ; and the con verse of 
 Ideality large. 
 
 Located over the temples, and an inch above Construct- 
 iveness 284 . It is small in John Locke 541 , but large in 
 Shakespeare 552 . 
 
 288 . ADAPTATION AND CULTIVATION. 
 
 All nature is one vast galaxy of beauty. Perfection of 
 structure, function, and adaptation characterizes all her works. 
 The flower-bedecked lawn, the meandering stream, the blos- 
 soms of spring, the glories and the harvests of summer, the 
 beautiful and delicious fruits of autumn, the silvery moon, the 
 rising sun, the glowing west, tinged with the mellow hues of 
 departing day, the star-spangled canopy of heaven — all are 
 redolent with beauty — all glow with divine perfection ! Ani- 
 mated nature, still more beautiful ! Man, the most beautiful 
 and perfect of all. Behold his majestic mien, angelic form, 
 and face glowing with health and irradiated by the soul 
 divine ! 
 
 But while all nature glows with beauty inexpressible, and 
 is crowned with perfection such as none but a God could cre- 
 ate, it remains for the human soul to complete the very cli- 
 max of all terrestrial beauty and perfection. Infinitely per- 
 fect is the nature of man ! 261 
 
 Nor is this beauty hidden from the sight of mortals. So 
 far therefrom, man is endowed with a primary mental faculty 
 adapted thereto, and capable of revelling therein. But for 
 some such faculty to put him in relation with this array of 
 
286 
 
 IDEALITY. 
 
 Deauty, the latter would be a perfect blank to all mankind — 
 as much so as colors are to the blind. No son or daughter 
 of humanity could possibly have perceived its existence, much 
 less levelled in its delightful contemplation ! Nor could any 
 have hungered or thirsted after self-improvement, or longed 
 for perfection of character, or purity and elevation of feeling. 
 But, infinite thanks to the Giver of all good, He has graciously 
 endowed man with this perfecting sentiment in the invention 
 and creation of Ideality. He has first arrayed all nature — 
 our own natures included — in one grand halo of exquisite 
 beauty and infinite perfection, and then adapted man thereto, 
 by having implanted in his soul this power to recognize and 
 enjoy these qualities. Ideality confers this capacity ; and un- 
 speakable are the pleasures it is capable of bestowing. It 
 purifies, refines, and elevates the soul — creates a longing after 
 perfection, intellectual and moral, and a disgust of sin, because 
 debasing and corrupting, and thus inspires us to labor and 
 strive for moral excellence, and eschew the polluting touch of 
 depravity. 
 
 Its location upon the borders of the moral group, indicates 
 that it was designed to exert an important moral influence on 
 character. It does. In criminals, confined for gross offences, 
 it is usually small. It so chastens Combativeness as to take 
 away its harshness and roughness, and smooth off the resist- 
 ance it offers. Thus, let it be small in one of two debaters, 
 and large in the other, the former will come out rough-shod 
 upon his opponent, and be grating, denunciatory, harsh, per- 
 haps vulgar, in his tirades — in short, will be the coarse black- 
 guard — while the latter will be keen, caustic, and cut to the 
 quick, yet do it all up genteelly, and thus come off victor. 
 Similar remarks apply to its influence over the affections, 
 wnich large Ideality polishes and refines, and thus prevents 
 impropriety, while small Ideality allows Amativeness to as- 
 sume a more gross and sensual character ; and thus of all 
 the faculties. Indeed, its influence in promoting virtue and 
 moral purity is hardly excelled by any other faculty. 
 
 How important, then, its cultivation ! How boundless, how 
 exquisite the range of enjoyment it proffers ! How promotive 
 
ITS CULTIVATION. 
 
 287 
 
 of even a preparation for the purity and glory of Heaven ! 
 Let us all, then, set at once about its improvement. To en- 
 large it, it must be fed ; and to feed it, we must contemplate 
 beauty 215 — the beauties of nature in particular, because those 
 of art are infinitely inferior to those made by God. Let us 
 give a few moments, as the glorious sun is rising upon the 
 world, to that revery of this faculty which his approach natu 
 rally inspires. Let us, as he sinks to rest, suspend our tern 
 poral avocations, to cherish this divine sentiment. Let us 
 study botany, and often admire those beautifully painted 
 flowers which “ Solomon in all his glory” could not equal ; 
 seek yonder eminence in order to drink in the glorious scenery 
 below and around ; admire beautiful birds, decked in golden 
 plumage ; observe the gorgeous rainbow ; and, above all, 
 cultivate the society of those who are endowed with this sen- 
 timent, as well as avoid the company of the coarse and vul- 
 gar. We should also read books the style of which is finish- 
 ed and sentiments elevated, especially good poetry ; cultivate 
 a taste for the fine arts ; practice personal neatness and ele- 
 gance ; express ourselves with beauty in conversation : and 
 perpetually imbibe and admire this sentiment from nature’s 
 inexhaustible stores of beauty and perfection. 
 
 Few things chasten the grosser manifestations of the pas- 
 sions, or elevate the soul, more than the study of nature. 
 How perfect, beautiful, exquisite, throughout ! And yet her 
 beauties are comparatively a sealed book to most of her chil- 
 dren, because they have no eyes to read, no time to contem- 
 plate them. Above all, the society of refined and pure- 
 minded woman, beautiful in form, charming in manner, and 
 accomplished in conversation, is calculated to excite and 
 develop this purifying faculty. 
 
 Nor should the cultivation of moral perfection be omitted. 
 It should even constitute the great object of all our self-per- 
 fecting efforts. We should strive to obviate every imperfec- 
 tion, every flaw in our characters and conduct, and labor with 
 all our powers to develop by culture the inimitable beauties 
 and perfections of human na ure in general, and our own in 
 particular. 
 
288 
 
 IDEALITY. 
 
 To cultivate this important element in youth, do not allow 
 them to go shabbily clad, but keep them as nice and clean as 
 may be. Call their attention frequently to the beauties of 
 nature, and discourage all kinds of coarseness and vulgarity ; 
 but encourage gentility and refinement. 
 
 289 . ITS DUE REGULATION. 
 
 This faculty is often perverted ; and when so, causes much 
 mischief. Few faculties require right direction more. That 
 most pernicious passion for novel-reading, which diseases the 
 tastes and perverts the feelings of so many youths, in part 
 springs from abnormal Ideality. Against such reading, Phre- 
 nology loudly protests. Their characters are not natural, but 
 distorted. They do not teach human nature a tithe as well 
 as observation of men and things, or the study of Phrenology. 
 Above all, they unduly excite and pervert the social affection, 
 and kindle fires of love which should be allowed to slumber 
 till preparation for their legitimate exercise in marriage is 
 made. Youth, especially those of warm feelings and arden. 
 imaginations, are warned against this nerve-destroying and 
 passion-perverting practice. To young females it is especially 
 injurious. Besides, these love-stories are not exactly proper 
 subjects with which to imbue their minds. 
 
 Another great perversion of this faculty consists in neg- 
 lectingnatural beauty for artificial. Art may be beautiful as 
 far as she imitates nature — and this is not far — yet, in gen- 
 eral, artificial beauty falls infinitely below natural, and many 
 things in art called beautiful, are most deformed — a fashion- 
 ably attired, and especially corseted, and padded, and painted 
 female, for example. Art is beautiful only when, and as far 
 as, she follows nature ; but the fashions depart wofully from 
 this standard, and are therefore palpable violations of this law 
 of taste. 
 
 Fashionable attire is 'exceedingly liable to beget artificial 
 manners, and thus render its would-be-exquisites most awk- 
 ward and ridiculous in their carriage and style of conversa- 
 ion. Dancing-school manners are especially exposed to this 
 
FUNCTION AND CULTIVATION OF SUBLIMITY 
 
 289 
 
 censure Nature is always beautiful. Follow her and you 
 will always be in good taste. 
 
 Children should be kept as near as possible to the natural- 
 ness which always adorns them till laid aside for art — should 
 be induced to move, play, talk, everything, without any effort 
 at gentility. Especially enamor them of natural beauty and 
 perfection. This requisition for naturalness is especially ap- 
 plicable to speakers, most of whom spoil their efforts by 
 affectation. 
 
 B. SUBLIMITY 
 
 290 . DEFINITION, LOCATION, AND FUNCTION. 
 
 Perception and lovq,of the grand, splendid, awful, v/ut, 
 
 TOWERING, ENDLESS, MAGNIFICENT, ILLIMITABLE, and INF1N TE. 
 
 Located between Ideality 287 and Cautiousness 264 . 
 
 Large Sublimity fills the soul with sublime emotions on 
 beholding rugged, towering mountains, foaming, dashing, 
 roaring cataracts, a storm at sea, lightning’s vivid flash, ac- 
 companied by loud peals of thunder, the commotion of the 
 elements, the star-spangled canopy of heaven, or any other 
 manifestation of Almighty power. 
 
 Small Sublimity is comparatively unaffected by these and 
 kindred phenomena. 
 
 291 . ADAPTATION AND CULTIVATION. 
 
 Infinitude characterizes every work of the Almighty. 
 Thus, space is illimitable 465 ; the duration of time from ever- 
 lasting to everlasting 486 ; the number of the stars, and of 
 natural objects, infinite 420 ; the power of causation absolute 
 and omnipotent 542 ; in short, every species of science, every 
 department of nature, is “ without a bottom or a shore.” To 
 this infinitude of the Almighty and his works, Sublimity — a 
 more appropriate name for which would be Infinitude- — is 
 adapted, and adapts man. And certainly its exercise, beside 
 filling the soul with most delightful emotions, imparts an ex- 
 pansiveness of \iews, a grandeur of conception, a range and 
 25 
 
290 
 
 IMITATION. 
 
 sweep of idea, a compass and volume to thought and expres 
 sion, without which no adequate conception of truth, nature, 
 or God, can be formed. 
 
 It should, therefore, be assiduously cultivated by the exer. 
 cise of those emotions with which it inspires us. We should 
 contemplate sublime scenery, all exhibitions of this principle 
 in nature, and above all, the infinitude of God, as manifested 
 throughout his works. The Sublimity of the young should 
 also be developed by similar means. 
 
 292 . REGULATION. 
 
 This faculty is less perverted than most others. Occasion- 
 ally it renders the style of speaking and writing rather sopho- 
 morical by employing too much hyperbole, and using too 
 many extravagant and rather bombastic words and expres- 
 sions, which young speakers and authors sometimes requir* 
 to restrain, or at least to chasten. 
 
 22. IMITATION. 
 
 293 . DEFINITION, LOCATION, LARGE, AND SMALL. 
 
 Ability and disposition to imitate, copy, take pattern, de 
 what we see done, mimic, etc. Located on the two sides of 
 Benevolence 281 . It is large in the accompanying cut of Clara 
 Fisher, whose imitative powers are generally known as being 
 extraordinary ; but small in that of Jacob Jarvis, whose Be- 
 nevolence was remarkable, but whose copying powers were 
 weak. 
 
 Large Imitation evinces strong propensity and ability to 
 copy, and do things after any pattern set by others ; is liable 
 in walking, speaking, gesticulating, etc., to adopt the pecu- 
 liarities of others ; and can describe, act out, and perhaps 
 mimic, draw, and the like. 
 
 Small Imitation fails in these respects ; does not conform 
 to the manners and customs of others ; is original ; and adopts 
 his own way instead of patterning after others. 
 
THE COPYING INSTINCT. 
 
 m 
 
 IMITATION LARGE. 
 
 No. 26. Clara Fisher. 
 
 IMITATION SMALL 
 
 13 
 
 294 . ADAPTATION AND CULTIVATION. 
 
 To take pattern — to do as others do — is as natural to man 
 as breathing. But for this copying instinct, man could nei- 
 ther talk nor write, both of which consist in imitating one 
 common mode of articulating and forming letters and words ; 
 and all learn to speak their mother-tongue, whether English 
 or Arabic, Chinese or Indian, because they copy the manner 
 of speaking from those around them. Man also copies me- 
 chanical and other inventions, and thus all discoveries and 
 improvements become disseminated and perpetuated inimit- 
 ably ; whereas, hut for this faculty, all new inventions, how- 
 ever useful, would be confined to, and die with, their authors, 
 and human advancement precluded 205 . But for this faculty, 
 every human being would be obliged to originate everything 
 he did, and his mode of doing it, in business, science, me- 
 chanics, and even all the trifling affairs of life. Indeed, how 
 could man exist — what could he do or become — without it ? 
 We also copy opinions and practices, and maintain a general 
 conformity to each other, every way conducive to human 
 happiness. 
 
292 
 
 IMITATION. 
 
 A faculty thus promotve of personal and general progres 
 sion and enjoyment, should, by all means, be assiduously cul 
 tivated. This can be done only by its habitual exercise 
 We should therefore imitate whatever, in others, will make us 
 better. But mark : This faculty is located, not among the pro- 
 pensities, but between the intellectual organs before, the moral 
 behind, and Constructiveness below, so that we should never 
 copy the vices of men, but only mechanical and other improve- 
 ments, correct opinions, and above all, their moral virtues. 
 All their valuable adaptations of ways and means to ends — 
 and these are many — as well as all their correct intellectual 
 conclusions — the juxtaposition of Imitation and Causality 
 requires us to adopt. The proximity of Constructiveness and 
 Imitation facilitates our copying all inventions and improve- 
 ments, in making and using tools, machinery, and the like, 
 and in all the arts and sciences. The location of Ideality by 
 Imitation disposes us to copy all matters of taste, in manners, 
 expression, refinements, the fine arts, etc. ; and the near resi- 
 dence of the moral organs enjoins on us to copy whatever of 
 goodness and moral excellence we find among men ; yet none 
 can be too careful what they copy, of which, however, 
 presently. 
 
 In children this organ is especially large, and hence they 
 copy almost everything they do and become from those around 
 them. But for this, their progress would be very slow, and 
 their conformity to persons and things around them very 
 slight. But with this faculty thus spontaneously active, how 
 soon they learn to talk — which consists in expressing their 
 minds as others do — in short, how soon they learn to do and 
 be as others do and are. It is really astonishing how quickly 
 and correctly they adopt the manner and everything of those 
 around them. 
 
 Proportionally careful should we be what practical copies 
 we set them. “ Example goes farther than precept.” They 
 do not do or become what they are told to, but like others. 
 Scold them, and they will scold one another. Be mild and 
 sweet/and they will pattern after your amiableness. Swear 
 in their hearing, and they will swear, not so much because 
 
POWER OF EXAMPLE ON YOUTH. 
 
 293 
 
 they feel wrathful 212 as because, monkey-like, they do what 
 you do. So of smoking, and a thousand other pernicious hab- 
 its. Express yourself well or ill in conversation, and they 
 will imitate you 524 525 526 . And thus of everything you say, 
 do, and are. 
 
 Parents should therefore be what they would have their 
 children become. Rely not on what you command them to 
 do, but on what you are. Your actions speak a thousand 
 times louder than words. An accurate observer can soon 
 tell, on seeing any family of children, how the parents con- 
 duct. The former are but images of the latter, reflected in this 
 mirror of Imitation. A single bad example will neutralize a 
 thousand wholesome precepts. Hence the rapidity with which 
 vices spread among youth as well as adults. O, parents, be 
 entreated to mark and practice a principle thus vitally import- 
 ant. First set about the correction of your own faults, and 
 the cultivation of your own virtues, and, without saying a sin- 
 gle word to them, you will render them like yourself. Never 
 mind them or their faults — probably copied from you. Say 
 nothing, but set them right examples, and you will be sur- 
 prised how sudden, how great a change this will produce. 
 “ Whatsoever ye would that they should do unto others, do ye 
 even so unto them.” 
 
 Above all, never punish them for doing what they see you 
 do. Yet how often is this outrage on their nature perpetrated ! 
 You wash your hands or clothes, and your children follow in 
 your footsteps. You keep doing, yet tell them to stop ; but 
 they keep on, and you punish. For what ? Simply because 
 they yielded obedience to this powerful imitative propensity 
 of their natures. And thus of a thousand other things in life 
 equally innocent. As though this propensity were wrong ! 
 What would they be without it ? Chastise yourself for setting 
 the example — not them for spontaneously following it. For 
 nothing, however bad, which a child patterns after, should it 
 ever be punished. All you need to do is to correct the 
 examples set them. And many wrong things they say and do 
 just as parrots say “ Pretty Polly,” and mean no more by it. 
 And many of the smart things they do and speak-words thev 
 25 * 
 
294 
 
 IMITATION. 
 
 use simply copies made by them, not signs of any extra 
 genius\ Very simple indeed if they could not. 
 
 295 . ITS DUE REGULATION THEATRICALS. 
 
 Rightly to exercise this faculty, therefore, becomes a most 
 important matter, both in forming our characters and those 
 of our children. If we would adopt a good style of delivery, 
 we must listen to and copy good speakers, and thus of writing, 
 manners, and almost all we do and say. 
 
 Yet we cannot be too careful not to copy their faults along 
 with their excellences ; because we naturally imitate those we 
 admire, and their blemishes as well as beauties. In nothing 
 are nice discriminations more requisite, and accordingly Com- 
 parison is located close to Imitation. This organ imparts that 
 action to speakers which Demosthenes said constituted the 
 first, second, and third elements of oratory. It also gives 
 expression, or suits the action to the word. In both these 
 respects, pattern after none but good speakers, and then only 
 their excellences. Thus of style. One of the ancient authors 
 copied Herodotus many times over, in order to acquire his style. 
 Viewed in this light of setting examples, which the masses so 
 naturally follow, how responsible the station of public men ! 
 I often tremble, as I write and lecture, for fear that my faults 
 as well as excellences may be copied, and therefore put you, 
 reader, on your guard. 
 
 Especially let us all pattern after good men and women. 
 As the moral virtues constitute the highest order of human 
 excellence and endowment 211 268 276 279 282 , let us copy them 
 wherever we find them. Yet those fashionable and aristo- 
 cratical grandees, who assume to lead off the public mind, 
 are of all others the last to pattern after. I repeat, no one, 
 especially no young person, can be too careful whom and 
 
 WHAT THEY IMITATE. 
 
 Theatricals are the legitimate product of this mimicking 
 faculty. Shall they be patronized ? Undoubtedly they might 
 be so conducted as to become great public benefactions, but 
 as now managed, their influence is unequivocally bad. Still, 
 those who deplore their evil tendencies should labor to cor- 
 
MIRTHFULNESS. 
 
 295 
 
 rect them, rather than to demolish the theatre altogether — 
 should, as they can, turn it to a great practical advantage in 
 enforcing morals, instead of allowing it to remain in present 
 hands. The theatre must live as long as man exists, because 
 it is founded in a natural element of the human mind. De- 
 stroyed it can never be, any more than hunger, or any other 
 natural or legitimate product of any other faculty. All that 
 remains is to sanctify, and rightly wield its mighty power for 
 good. Yet I unequivocally disapprove of them as now con- 
 ducted. Especially I warn the young against them. 
 
 23. MIRTHFULNESS. 
 
 “ Laugh and grow fat.” 
 
 296. DEFINITION, LOCATION, LARGE, AND SMALL. 
 
 Intuitive perception of the absurd and ridiculous ; dispo- 
 sition and ability to joke, make fun, and laugh at the im- 
 proper, ill-timed, unbecoming, etc. ; humor ; pleasantry ; 
 facetiousness. Located backward from Causality 541 , and 
 forward of Ideality 78 . It is large in the accompanying ex- 
 cellent engraving of Joseph C. Neal, the witty author ot 
 “ Charcoal Sketches,” and many other most humorous as well 
 as sensible productions, and now editor of “ Neal’s Saturday 
 Gazette,” one of the most entertaining and useful family 
 papers in this country. 
 
 Large Mirthfulness enjoys a hearty laugh at the imperfec- 
 tions and absurdities of others exceedingly, and excels as 
 well as delights in holding them up to merited ridicule ; makes 
 fun out of everything not exactly proper or in good taste ; and 
 is always ready to give as good a joke as it gets. 
 
 Small Mirthfulness fails to perceive its own exposures to 
 ridicule, or those of others, and neither enjoys nor can return 
 a joke, but is cut down if laughed at. 
 
 297. ADAPTATION AND CULTIVATION. 
 
 Man, though perfect by constitution, is not so by cultiva- 
 tion or conduct. On the contrary, he is full of weaknesses 
 
236 
 
 MIRTHFOLNESS* 
 
 MIRTHFULNESS LARGE, 
 
 and absurdities, consequent on the perverted, excessive, am 
 deficient action of his faculties 208 216 . To his consequent er- 
 rors and imperfections this laughing faculty is adapted. It 
 is a kind of Junius, or public censor. All those manifesta- 
 tions of all our faculties not in accordance with their primitive 
 constitution, it delights to expose and correct by ridiculing 
 them. Thus caressing children- — the normal function of 
 Parental Love — is not ridiculous, whereas an old maid fond- 
 ling a lapdog or cat excites Mirthfulness, because this faculty 
 is not exercised upon its legitimate object. Combativeness 
 
BENEFITS OF MIRTH. 
 
 297 
 
 fighting a man of straw, Cautiousness fearing an unloaded gun, 
 Destructiveness pelting insensible objects, Approbativeness 
 
 wearing , are perversions of these respective faculties, 
 
 and therefore ridiculous. All such unnatural exercise of all 
 the faculties it is the prerogative of Mirthful ness to correct by 
 exposing them to merited ridicule. Its perfecting influence 
 on mankind is therefore very great, and its exercise emi- 
 nently beneficial. 
 
 And in thus correcting the faults of others, it wonderfully 
 promotes health, longevity, and happiness. Few things in- 
 crease digestion, respiration, circulation, sensation, and mental 
 action, more than a real hearty laugh, and certainly few 
 things are more pleasurable. Its close proximity to Causal- 
 ity aids that organ in detecting error by perceiving its in- 
 congruities, and of course opposition to truth, and also helps 
 reason to expose error by ridicule — a favorite method of 
 argument. 
 
 A faculty thus doubly promotive of good, should of course 
 be exercised. Many consider joking and fun-making irreligious 
 and wicked ; but is the right exercise of any of our primitive 
 faculties wrong ? 208 For what was this natural element of mind 
 created but to be exercised ? Such exercise, so far from be- 
 ing sinful, is even a duty 207 ; nor can we always keep on a long 
 face without injuring health, blunting our faculties, and 
 abusing one of Heaven’s choice blessings. Perfection and 
 virtue require the exercise of all our powers, Mirthfulness of 
 course included, and we restrain its normal promptings at 
 our peril. 
 
 This faculty also allows us to say many a true and sensible 
 thing in jest, and thus to correct faults without naming them 
 directly, or giving offence. It also enables us to express truth 
 in a witty, taking manner, of which Franklin’s trite and sen- 
 sible proverbs furnish examples. In all these forms we can 
 and should exercise this gift. It can also be very properly 
 employed in hitting off public errors and absurdities. 
 
 To increase its action, notice and laugh at the ridiculous. 
 Make fun. Take jokes without getting angry, and return as 
 good as you get. Engage in lively conversation, attend pic- 
 
298 
 
 MIRTHFULNESS. 
 
 nics, etc., and cultivate a jovial, pleasant, humorous manner 
 of speaking and acting. 
 
 This faculty is large in children generally, and should by 
 all means be cultivated. This trying to render them sedate 
 and demure is all wrong. Rather let them laugh heartily and 
 often. Instead of preventing their sportive hilarity, rather 
 join it. Laugh and play with them. Especially get up frol- 
 ics just before retiring. Few things will contribute more to 
 both their and your health, talents, and enjoyments. Laugh 
 them out of whatever weaknesses or absurdities may mar 
 them, and foster a lively, cheerful, laughing disposition. And 
 the more sound sense and wholesome suggestions you can 
 commingle with your witty sallies the better. 
 
 Amusements are thus engrafted on the nature of man, and 
 should therefore be provided and patronized. Old and young 
 require recreation, almost as much as food, and will have it — 
 will and should go where they can enjoy a hearty laugh. 
 This faculty creates a demand for places of public amuse- 
 ment, as well as private entertainment. Yet our museums 
 and other laughter-moving exhibitions, fall very far short of 
 what they might and should be made. That they should 
 combine instruction with amusement is rendered apparent by 
 the location of Mirthfulness in the intellectual group ; yet how 
 ridiculously nonsensical they too generally are. They should 
 expose public evils to merited ridicule, and apply many a 
 wholesome truth in jest. For this required combination of the 
 mirthful with the sensible, few things equal phrenological lec- 
 tures and examinations, as those who have attended them can 
 testify. This alone should entitle them to public patronage. 
 As profitable amusements they have no equal. 
 
 Dancing also furnishes this requisite recreation, as well as 
 muscular action 144 . Though I solemnly protest against pub- 
 lic balls, and late dances, as now conducted, yet family and 
 social dances — a few select friends spending the evening, but 
 never continuing later than ten o’clock, in this most healthful 
 and animating amusement, is most beneficial. The proximity 
 of Mirthfulness to Time and Tune, proves that all three should 
 be exercised together, and this is precisely what dancing se- 
 
AGREEABLENESS. 
 
 299 
 
 cures. This form of amusement is thus closely engrafted on 
 human nature, and can therefore never be prevented. Its 
 right direction alone remains, and this every lover of his 
 race should labor to secure. 
 
 298 . RESTRAINT AND DUE REGULATION. 
 
 But this faculty is often perverted. Many ridicule what is 
 not only not ridiculous but actually right. Others laugh at 
 zheir fellow-men for not rendering themselves ridiculous by 
 adopting some absurd fashion or opinion, because it is cus- 
 tomary. No such exercise of this faculty should ever be 
 adopted. 
 
 Others take delight in saying cutting things which sting to 
 the quick, just because they can, even where there is in reality 
 nothing ridiculous to be laughed at. This is all wrong. To 
 wantonly abrade feeling and cause pain is wicked. This fac- 
 ulty was created to give pleasure instead of pain, even to the 
 subject of the joke, and they who do not know how to frame 
 their witticisms so as to hit off the impropriety they would cor 
 rect — the only legitimate object of ridicule — without lacerating 
 the feelings, do not understand the true mode of operating with 
 this delicate instrument. To know just when and how to give 
 jokes is very desirable, yet rare ; and to be able to express 
 sensible observations in a taking style, is a talent as desirable 
 as uncommon. 
 
 C. AGREEABLENESS. 
 
 “ Persuasive in manner, yet energetic in matter.” 
 
 299 . DEFINITION, LOCATION, AND FUNCTION. 
 
 Pleasantness ; smoothness ; ability to say and do severe 
 riings in an acceptable manner. Located between Imitation 
 above 292 , and Causality below 541 , and on the two sides of 
 Human Nature 538 . 
 
 Large Agreeableness can say and do pungent, severe things 
 in so pleasant a manner as not to give offence ; easily wins 
 the confidence and good-will of all, enemies included ; so says 
 
300 
 
 AGREEABLENESS. 
 
 and does things that they take ; makes few enemies, and gets 
 along smoothly and pleasantly among men. 
 
 Small Agreeableness fails in these and kindred respects; 
 is liable to say and do even agreeable things disagreeably, and 
 to make enemies by manner, where friends could have been 
 secured by pleasantness ; and never speaks or acts persua- 
 sively any farther than it feels agreeable. 
 
 300 . ADAPTATION AND CULTIVATION. 
 
 Manner is often quite as important as matter. Men will 
 often swallow bitter doses of truth, if expressed in a sweet, 
 acceptable manner. Even nauseating pills can be sugared 
 over so as to be eagerly and freely taken, which would be un- 
 ceremoniously rejected, unless rendered thus palatable by 
 words and looks of honeyed import. 
 
 A law of mind as palpable and important as this should be 
 practiced by all, and especially by those who have any whole- 
 some moral medicines they would administer to individuals 
 or communities. In other words, all should “ choose out 
 acceptable words,” and use no other. To public speakers 
 this Agreeableness is of the utmost importance. It may be so 
 used as to carry an audience by storm, and render most ob- 
 noxious truths inoffensive, if not even popular. In Americans, 
 this organ is especially deficient, and therefore requires 
 assiduous cultivation in all. Especially should this important 
 means of success and happiness be encouraged in the young. 
 This, mothers have every facility* and should lose no opportu. 
 nity of doing. 
 
PUNISHMENT. 
 
 301 
 
 SUMMARY APPLICATION TO JUVENILE MANAGE- 
 MENT AND PERSONAL IMPROVEMENT. 
 
 301. THE PUNISHMENT OF CHILDREN. 
 
 Having thus pointed out the means of cultivating and 
 directing the individual faculties, it remains to apply this 
 whole subject practically to the training of the young, and to 
 self-perfection. How can bad children be governed and made 
 good ? A momentous question, and one which many an 
 anxious parent, thus far thwarted in all their untiring efforts 
 to gain the mastery, are asking almost in the agony of despair. 
 This question, so vitally affecting the present and prospective 
 welfare of those most dear to them, the principles already laid 
 down in this work answer unequivocally and effectually. 
 That answer observe and practice. It is this : — 
 
 Children should never be governed by punishment ; be- 
 cause all its forms and degrees constitutionally excite and 
 therefore enlarge those very propensities you would subdue. 
 No chastisement can ever be inflicted without the exercise of 
 Combativeness and Destructiveness in the punisher, and there- 
 fore without increasing them in those punished 215 . This is a 
 law of mind — absolute and universal. In the very nature of 
 things, Combativeness and Destructiveness in one can never 
 overcome these faculties in others except by extinguishing 
 them, the pusillanimity and consequent evils of which have 
 already been exposed 239 242 . This law applies generally to 
 Self-Esteem and Firmness — to both insubordinate and bad- 
 tempered children. You can never break their rebellious 
 wills without crushing their spirits, and rendering them good 
 for nothing 263 . Almost as well break their necks as effectually 
 subdue their wills, which, if punishment does not break, it will 
 necessarily increase. This result is consequent on the very 
 nature of all force government. Chastisement is fuel to the 
 very fires you vainly attempt to quench. All human beings 
 are created with wills of their own. What could they enjoy 
 or accomplish without them ? Now the very nature of wifi 
 26 
 
302 
 
 PERSUASION BETTER THAN FORCE. 
 
 is to resist more and more, the more it is driven. Is not this 
 the case, readers, with your own selves, and with universal 
 human nature? Does not compulsion always and constitu- 
 tionally increase both anger and obstinacy ? And are not 
 vouth human beings in miniature, endowed with passions 
 exactly like those of adults ? 
 
 Facts, whenever and wherever observed, also confirm this 
 conclusion. Are not our worst boys and men those who have 
 been punished most ? Than prison convicts, who are more 
 depraved ? By far the worst boys in my neighborhood are 
 those whipped most. Applied to school districts and commu- 
 nities, old and young, is not this a palpable, universal fact ? 
 
 If it be objected that “ those are punished most who are 
 worst, not worse because chastised most / 5 I reply, whipping 
 even good children will make them bad, because it sears 
 their moral faculties, degrades them in their own eyes 258 Xl 9 
 and compels them to brace themselves up against it. It hard- 
 ens them just as friction thickens the skin on the palms of the 
 hands and wherever it is applied. Beating even good horses 
 and cows renders them fractious, whereas gentle treatment 
 will subdue the most unmanageable. In short, by a law of 
 mind, all artificial punishment increases the lower, but sears 
 the higher, faculties of those punished, and thus renders them 
 worse. 
 
 Far be it from me, however, to advocate the odious doctrine 
 that children need not obey their parents, or, rather, comply 
 with their requisitions. Indeed, this is the very thing I would 
 secure. But the question is, “ How can this most desirable 
 object be effected ? 55 Ask human nature, “Can you be 
 coaxed more easily than driven ? 55 and its universal response 
 from old and young, high and low, is, “I can be led by a 
 hair, but forced never . 55 So palpable is this truth as to have 
 been embodied in the mottos, “Persuasion is better than 
 compulsion. 55 — “ One man may lead a horse to water, but ten 
 men cannot make him drink . 55 This practical fact appertains 
 equally to children. Even though they obey outwardly from 
 fear, yet their nominal obedience is virtual disobedience, and 
 re-augments <heir wilfulness. Forced compliance is the worst 
 
PUNISHING IN ANGER. 
 
 303 
 
 form of rebellion. Let children who will not obey voluntarily, 
 disobey, and then appeal to their consciences. Require, 
 rather request only what is obviously right, and if they re- 
 fuse, leave the issue with their higher faculties, of which 
 presently. 
 
 If, however, you still insist on punishing them, do be en- 
 treated never, on any account, to chastise in a passion. To 
 punish coolly, meanwhile telling them that you hate to, but that 
 your conscience and their own good compel you to inflict it, 
 is bad enough, and excites the very organs you would sub- 
 due ; but to strike in anger, and because you are mad, is 
 barbarous in the extreme, and, more than anything else, 
 rouses their passions and blunts their moral sensibilities. 
 Said a mother to her brother, “ You are a most heartless man. 
 You punish your children in cold blood, and even stop and talk 
 to them; but I can never whip, mine till I get right down 
 mad. Then I love to whip, and can tuck it on like fury.” 
 The result was that every one of her children hated her, and 
 in her old age, dependent, blind, and decrepit, would not 
 have her in their families, so that she had to live from house 
 to house among her neighbors! — the legitimate consequence 
 of her flogging them in a passion. Yet how many parents do 
 this ! 
 
 Said a whipped boy to his father, shaking his fist defyingly 
 at him : “ When I get old enough, I’ll flog you.” This feel- 
 ing all angry punishment engenders. Nor can this direful 
 effect be avoided. 
 
 “ But,” say some, “ Solomon taught that sparing the rod 
 spoils the child.” If he meant anything else than that, when 
 you begin, you should master, and not desist on account of 
 his crying, he was wrong. Phrenology inculcates the same 
 doctrine 265 . Yet it tells you not .o begin 240 243 , but points out 
 a much “ more excellent way.” Unless your child is an in* 
 tellectual and moral idiot, you can subdue by appeals to the 
 higher faculties far more effectually than by force. If you 
 cannot govern by love, be ashamed to own it, because you 
 practically confess either that your own moral and intellectual 
 organs were too low to impart them to your children, or else 
 
304 
 
 TRAINING THE WILL. 
 
 that you do not know how to excite them. By treating you 
 children as brutes, you practically confess that both you and 
 they are brutish — wanting in the higher elements of hu- 
 manity. 
 
 Besides, suppose those children should die, would not the 
 reflection, “ I struck that dear departed angel — I treated it as 
 if it had been a brute !” sting you to the very quick, and 
 haunt you like an avenging ghost ? Said a father to me, “ I 
 have brought up eleven children, without ever having struck 
 one of them a blow. Two are in heaven ; and one of my 
 greatest consolations is that I never punished them.” “ And 
 did so large a family mind without being whipped ?” I in- 
 quired. “ I never had any trouble with one of them,” he re- 
 plied. A thousand similar practical testimonials from parents, 
 teachers, and all who have had the charge of men, confirm 
 the doctrine that other means exist for securing obedience far 
 more effectual than punishment of any kind, in any degree. 
 What then are they ? 
 
 302 . GOVERNING BY INTELLECT AND WILL. 
 
 That every human being is created with a will of his own, 
 has already been proved 262 . That its creation confers the 
 right to exercise it, is self-evident. That such exercise, in all 
 we say and do, is a solemn duty, is demonstrated by two 
 facts : first, that the exercise of every faculty is a duty, and 
 even indispensable to perfection, this of course included ; and, 
 secondly, that no action or feeling can possess any moral 
 character unless it is voluntary. No human being is or can 
 feel guilty for doing wrong when compelled so to do ; nor is 
 anything virtuous done from compulsion. Children can 
 therefore be neither good nor bad any farther than they did or 
 or refrained from doing voluntarily. Is not this a funda 
 mental law of morals ? Does it not carry its response in 
 every human soul ? Is not volition indispensable to morality 
 of every thought, word, and deed ? Then are children an} 
 better when they do right, or are prevented from doing wrong 
 by compulsion ? Since right or wrong consist in mental de 
 siRFs, instead of physical acts, what better is forced obedience 
 
TOOLS FOR CHILDREN. 
 
 305 
 
 than rebellion ? You must reach motive mainly, and this 
 can be done only by letting them choose and act for them- 
 selves. 
 
 Nor is there a more powerful promoter of virtue or pre- 
 ventive of vice than will. As every one must eat, breathe, 
 reason, etc., for himself, so all must choose the good and 
 refuse the evil voluntarily. Nor can anything else as 
 effectually guard young and old against temptation as self- 
 government 262 . If responsible for the moral conduct of a 
 thousand youth, I would hedge in virtue and keep out vice 
 mainly by developing this power of choice. I said to an 
 anxious mother, “ Give this boy more air and exercise. Let 
 him run and play.” “But if I do he will associate with bad 
 boys, and become like them,” she answered. “ Better that 
 than die. Besides, do you expect to keep him tied to your 
 apron-strings always ? Where will he be at twenty-one and 
 thirty-five ? To temptations he must be exposed, sooner or 
 later ; nor is there any salvation for him but in training him 
 to resist them. And the earlier this is begun, the better. 
 Fortify him against the allurements of sin by cultivating a 
 love of goodness — by developing his moral faculties. Nothing 
 else can save him. This is a salamander-safe — encased in 
 which he is fire-proof against flaming passions, however 
 fierce.” Thus I reasoned with her, and reiterate to all. 
 Even if you do prevent their sinning by excluding temptation, 
 what better are they ? To prefer the right when they 
 might have chosen the wrong, alone strengthens their moral 
 faculties, alone subdues their propensities. Parents, is not 
 this a great practical truth ? O that I could proclaim it, as 
 with an archangel’s trump, in the ears of all flesh ! The 
 great point is to induce young and old to will to do right. 
 How can this be effected ? 
 
 By training intellect rightly to direct will. That intel- 
 lect is the enlightener and constitutional pilot of the moral 
 affections, and these two of propensity, is an already demon- 
 strated law of mind 211 . This law requires that intellect and 
 morality control the will, and this the passions. This shows 
 why volition is necessary to give moral character to feelings 
 26 * 
 
306 
 
 TRAINING THE WILL. 
 
 and conduct. The grand point, then, both in training the will 
 and in resisting temptations to evil, consists simply in show- 
 ing intellect what is right, and then leaving the whole mat- 
 ter to their own choice. This, this alone, can bring Conscien- 
 tiousness into the field, the propensity-subduing power of 
 which has already been pointed out 268 . Rest the issue on 
 their own consciences, and they will not dare to do wrong or 
 refrain from doing their duty. Conscientiousness will thus 
 control their wills, the exercise of which will strengthen 
 them ; whereas compelling them to do right till they are of 
 age, and then sending them out without the previous training 
 of their self-governing power to encounter ever-besetting 
 temptation, is like walking for them till they are of age, and 
 then starting them off on a long and rapid march. 
 
 A boy, brought up to do exactly as he had been commanded, 
 went to live with an uncle, who put him to riding on horse- 
 back, to plough out corn. Coming to a stump in the middle 
 of a row, he asked his uncle which side he should turn ? 
 “ Which you please,” answered the uncle. The boy arrived 
 at the stump, and unable to decide, again whined out, “ Which 
 side shall I go ?” “ No matter which, but go along.” How 
 
 could one with so feeble a will resist temptation, especially the 
 solicitations of depraved associates ? Such, however moral 
 in feeling, can be enticed to anything, because they have no 
 strength of purpose to carry out their moral convictions. 
 
 The whipping mother abovementioned, and her husband, 
 always governed by shall, shan’t, and the rod. Being reli- 
 gious, and wishing to keep their children from the vulgarity 
 and vices of the new country they inhabited, when these chil- 
 dren asked permission to go to parties, balls, etc., answered, 
 “No, you shan’t.” Still farther entreated, they replied, “I 
 tell you no, you shan’t, and that’s the end of it. If you do, 
 I’ll fiog you, old as you are; so go if you dare.” Youth, 
 like adults, become more determined when dared. Hence 
 they set their wits to work to get off by stratagem. “Father, 
 may we go and slide down hill to-night?” “Yes, go, and 
 hold your tongues.” They slid — to the party ; whereas if 
 the desire to go to parties had been quenched, no occasion for 
 
ANECDOTES. 
 
 307 
 
 such duplicity would have existed. Found out, they got their 
 flogging; still, since there was no other reason why they 
 should riot go, and since they enjoyed more in going than suf- 
 fered from the whipping, go they would, and go they did, and 
 thus lived in open rebellion and continued war with their pa- 
 rents, destroyed their health, lost their standing, and became 
 contaminated with vice, and all in consequence of bad pa- 
 rental management ; or rather, want of SELF-government. 
 
 The cold-blooded brother, also mentioned above, who be- 
 longed to the same church, and had the same moral welfare 
 of his children at heart, when his son asked leave to go to the 
 same party, reasoned the case thus : “ Is it best for you to go ? 
 Who is to be there ? Is Jim Brown going ? * “ Yes, sir.” 
 
 “ Did you not tell me the other day that Jim Brown used 
 naughty words, and was a very wicked boy ? Do you want 
 to mingle in the company of such boys, and learn to swear 
 and fight as he does ? for we insensibly become like those 
 with whom we associate.” “ No sir.” “Is Joe Smith going 
 to be there ? “ Yes, sir.” “ Did you not tell me that he had 
 
 been caught stealiqg, and do you want to go in company with 
 thieves? And very likely Job Fay will be there, and you 
 know that he lies, swears, and is bad to his parents. Do you 
 want to go in company with such boys ? Besides, you will 
 be out late at night, and perhaps be sick to-morrow, will see 
 and hear many things which will make you unhappy, and 
 above all, will displease God. My son, I have always done 
 all I could for you. I send you to school. I make you com- 
 fortable at home. I love you. My greatest desire, my daily 
 prayer to God is, that you may be good; for this I spare no 
 pains. Nothing could grieve me as much as for you to go 
 with bad boys, and become bad yourself. If you go, you will 
 make me very unhappy. Still, if you really insist upon 
 going ; go. There is the horse, and I will help you off ; but I 
 much prefer that you would be contented to stay ; and if so, I 
 will get you some good book, or a new article of dress, or let 
 you spend a day with your cousins, or go a-fishing, where you 
 
 * Real names are suppressed, out of regard for the living. 
 
SOS 
 
 CULTIVATE THE HIGHER FaCL LTIES. 
 
 will take full as much pleasure as in going to the party, w.th* 
 out leaving a sting on your conscience. But do just as you 
 please.” 
 
 Love of these pernicious amusements was thus nipped in 
 the bud, and all desire to attend them, effectually eradicated. 
 He had no occasion to deceive by false pretences in order to 
 go, but looked upon the amusement with aversion instead of 
 pleasure. The same principle of government was employed 
 with equal success in regard to all other matters, and the re- 
 sult was, that the whole family became remarkable, far and 
 wide, wherever it was known — and that was very extensively, 
 as it was a kind of minister’s and laymen’s tavern — for their 
 perfect obedience and high-toned moral feelings, and are now 
 exerting a great and highly salutary moral influence. With 
 natural talents and advantages inferior to the other family, 
 they are now every way their superiors. 
 
 What youth, thus trained, would have the moral hardihood 
 to violate the express wish of a kind parent, and the dictates 
 of awakened Conscientiousness ? Still another kindred means 
 of governing children, if possible yet more effectual, is — 
 
 303 . ARRAYING THE MORAL FACULTIES AGAINST THE ANIMAL. 
 
 The former are the constitutional antagonists of the latter, 
 and when pitted against them, as naturally subjugate them as 
 alkalis neutralize acids. This law has been already proved 
 concerning Conscientiousness 268 , Spirituality 276 , and Venera- 
 tion 279 ; and applies equally to Benevolence 282 , and Ideality 288 . 
 Men could not sin as they do if their higher faculties were 
 brought to bear on the lower. The great trouble is, their 
 moral are allowed to go to sleep while their animal revel, 
 and then the moral take their wakeful turn. If both classes 
 were but trained to act together, the moral, by a law of mind, 
 would assume the helm. This is their constitutional preroga- 
 tive. They are the royal family of mind and conduct. 
 Their very constitution clothes them with “ supreme authori- 
 ty,” even though they may be vTeaker, as is shown in “ Reli- 
 gion.” Indeed, this supremacy is the great idea of that work. 
 
GOVERNING THE LOWER FACULTIES BY THE HIGHER. 309 
 
 Hence the efficacy of prayer in quenching the fires of propen- 
 sity, as already shown 279 . 
 
 A personal anecdote. When a boy, if I did wrong, my 
 father would arraign and so talk to me as to convict my con- 
 science, make me condemn myself, and assign my own pun- 
 ishment, as well as appoint the time. That arrived, he would 
 summon me, but often take me alone and pray with and 
 for me before chastising. This had a vastly greater restrain- 
 ing effect on me than the punishment, because it arrayed 
 Veneration against propensity. “ Keeping the fear of God 
 before your children’s eyes” will restrain depravity, and 
 develop goodness infinitely more than all the chastisements 
 ever inflicted, for reasons already given 279 . I thus recommend 
 prayer as a philosopher, not a religionist as such. Yet mean- 
 while I protest against sectarian piety as utterly powerless 
 and most pernicious, because it palsies the efficacy of true 
 religion, and curses all but blesses none.* 
 
 Benevolence exerts a similarly restraining influence over 
 propensity, especially over Combativeness and Destructive- 
 ness. And the more so when acting in concert with the do- 
 mestic affections. Cultivate that brotherly and sisterly love 
 already recommended 226 , and your children will never strike, 
 wrangle, tease, or even fret each other. We cannot quarrel 
 with those we love. The exercise of the moral virtues and 
 affections towards those in anger, as effectually nullifies bad 
 temper as water deadens fire. “ A soft answer turneth away 
 wrath, but grievous words stir up strife.” When your chil- 
 dren fret, your scolding them only re-inflames the passions 
 you would subdue ;• whereas benignity excites their good feel- 
 ings, and doing them kindnesses when they refuse to oblige 
 you, “ heaps coals of fire on their heads.” These and kin- 
 dred passages — “ Overcome evil with good ” — “ If a man smite 
 thee on the one cheek, turn to him the other also” — “ Bless 
 
 * The author and his favorite science are generally accused of favoring 
 irreligion, immorality, and infidelity — with what justice let the readers of 
 this volume say. Where can you find their cultivation more strongly 
 recommended, and even enforced as a paramount duty ? Let our oppo 
 nents falsify on ; but the day of their reckoning is near at hand. 
 
310 
 
 TEACH YOUTH THAT 
 
 them that curse you, and do good unto them which despitefully 
 use and persecute you ” — mean something more than is gene- 
 rally supposed. 
 
 Indeed the great precept they enjoin constitutes the car- 
 dinal doctrine of the New Testament — embodies the great 
 practical truth Christ came to teach — and is none other than 
 the cardinal principle of this work — the supremacy of the 
 higher faculties over the lower. Say nothing to your chil- 
 dren about their sins — drop all allusion to them — but assidu- 
 ously cultivate their moral and better feelings, and these will 
 do the work effectually. Overcome their propensities by the 
 moral faculties, and to do this, remove stimulants from the 
 former, but apply them freely to the latter, and you “ kill two 
 birds with one stone” — completely subjugate propensity, and 
 at the same time develop those moral affections the ascendency 
 of which alone can render them good or happy 211 . Appealing 
 to their intellect, as just recommended, also develops it, and, 
 what is of the utmost importance, train reason to work in con- 
 junction with the moral faculties, and the two to guide the will, 
 and then all three will maintain easy and complete mastery 
 over propensity, however powerful. The great trouble with 
 mankind is that these respective classes of faculties act sep- 
 arately and therefore fruitlessly ; whereas concert would 
 obtain and maintain complete mastery. 
 
 Besides, this arraying the moral against the animal is incom- 
 parably the most severe punishment which can be inflicted. 
 The mental anguish consequent on contention among the facul- 
 ties, has already been pointed out 207 . When this conflict occurs 
 between the moral and animal, not anguish merely, but agony 
 is the necessary product. This horror of horrors is nature’s 
 punishment, and constitutionally calculated to restrain pro- 
 pensity and develop morality, whereas artificial punishment 
 inflames the passions but blunts the moral feelings. 
 
 A humane planter, in whipping a very bad slave for theft 
 and other misdemeanors, after striking a blow or two, appealed 
 to his better feelings thus: “I have tried every other way to 
 make you better without avail, and whip only because I must ; 
 for if I do not, all the other slaves will become disobedient.” 
 
SIN PUNISHES ITSELF. 
 
 311 
 
 After two or three blows more — “ I give you plenty of good 
 food and clothes, take care of your wife and children, do not 
 sell you as many other masters would” — “ Massa, whip on, 
 Fd rather you’d whip than talk,” interrupted Sambo. This 
 arraying the moral against the animal, besides being the worst 
 of all punishments, reforms bv awakening the moral 215 , and 
 giving them the victory. 
 
 Finally, both this and the preceding volume are based in 
 this cardinal principle of things, that all laws are self-acting — 
 reward their own obedience, and punish their own infractions. 
 And recompense adequately. Does not the Deity punish 
 abundantly ? Does he leave any part to man ? Preposter- 
 ous ! He punishes every violated law to the full extent re- 
 quired, and so punishes, as in the most effectual manner pos- 
 sible to produce reform. Nor requires any human help. All 
 required to reform youth, criminals, all mankind, is to show 
 them wherein their bad feelings and actions punish themselves. 
 No human being can know and realize that every violation 
 of law will assuredly cause pain, and obedience pleasure, 
 without being instinctively and irresistibly enticed and impelled 
 by the love all constitutionally have of happiness and dread 
 of misery — the grand summary of all the motives of our en- 
 tire being 167 — to choose the right, and shrink from all wrong. 
 A law of things thus clear, universal, and efficacious, com- 
 pletely interdicts all artificial punishment, and substitutes, 
 instead, this home appeal to the grand controlling motive of 
 man, which at the same time both cultivates their moral affec- 
 tions, yet, unlike all artificial punishment, subdues, instead 
 of developing propensity. Even God never pours out his 
 wrath upon us, but simply allows us to bring upon our own 
 heads the unalterable penalties of violated law. He inflicts 
 no pain other than the specific sin committed constitutionally 
 brings with itself. Shall we not then adopt the same course 
 to reform our children which our heavenly Parent pursues to- 
 ward us ? Is not his infinitely wise plan of government a 
 perfect model for us to copy ? Then let us enlighten intellect, 
 train will, and leave them to their own choice, and its conse- 
 quences. Let us nress perpetually upon their consciences 
 
312 
 
 ITS CULTIVATION. 
 
 this great practical truth — that chosing the right will necessa- 
 rily render them happy, but that he who sins must suffer — 
 meanwhile exemplifying its practical workings in their own 
 daily experience. This will irresistibly allure and compel them 
 to love and practice goodness, but hate and eschew depravity. 
 
 Our practical summary, then, is this. First, cease all pun- 
 ishment 30 °, and even all scolding and peevishness 240 243 ; next, 
 gain their affections 221 223 226 ; then show them intellectually 
 what is right and duty 301 , and make a solemn and powerful 
 appeal to their consciences, and all their moral faculties, and if 
 necessary, array the latter against their “ easily besetting sin 
 and finally, after pointing out the consequences on both sides, 
 rest the issue with their own voluntary choice, and they will 
 no more dare to do wrong, or refuse to fulfil their whole duty, 
 than cast themselves into the fire. No human beings — not 
 even devils incarnate, thus treated — have the moral hardihood 
 to do wrong or refrain from doing right ; and what is still more, 
 this course effectually develops by exercise their intellectual 
 and moral faculties, and establishes the regal government in 
 the hands of morality and intellect — the constitutional king 
 and queen of human feeling, motive, and conduct 2H . 
 
 These propensity-restraining laws apply equally to self- 
 government and improvement. Cultivating our own moral 
 faculties will, of itself, purify and subjugate propensity, 
 especially if we train will to follow their dictates. We stifle 
 them at our peril, because every conquest by propensity weak- 
 ens them, but strengthens it. Doing as well as we know 
 how will teach us more ! How infinitely short of ourselves 
 we live ! Of all our exalted capabilities, how few we im- 
 prove ! Where we might enjoy so much, how much we suf- 
 fer ! Not a tithe of the natural talents and virtues of mankind 
 is improved. How many good heads do I see unused, or used 
 wrong ! This makes me sad ! Almost a quarter of a century 
 I have asked, “ Lord, what can I do to teach and inspire my 
 fellow-men to render themselves by cultivation what God has 
 capacitated them by nature to become?” “ Write this 
 book,” was the response. I have obeyed. God grant that it 
 may help attain that “ greatest good” — human improvement. 
 
yv 
 
 
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 Easy : with Advice to Mothers. By Mrs. Pendleton, .... 50 
 
 The Illustrated Self-Instructor in Phrenology 
 
 and Physiology ; with One Hundred Engravings and a Chart, * - 25 
 
 Vegetable Diet, as Sanctioned by Medical 
 
 Men, and Experience in all ages ; also a System of Vegetable Cookery, - 50 
 
 Water-Cure Library; Embracing all of Im- 
 
 portance on the Subject. In seven large l2mo volumes, - - - 5 00 
 
 Water and Vegetable Diet in Scrofula, Can- 
 
 cer, Asthma, and many other Diseases. By Dr. Lamb, 50 
 
 Water-Cure Manual; A Popular Work on 
 
 Hydropathy. With familiar Directions. Every family should have it, - 50 
 
 Water-Cure Almanac, Containing much im- 
 
 portant matter for all classes. Published yearly, - 6} 
 
 Woman : Her Education and Influence. With 
 
 a General Introduction, by Mrs. Kirkland. With thirteen Portraits, - 40 
 
 Water-Cure Journal and Herald of Reforms. 
 
 Devoted to Hydropathy and Medical Reform. Circulation 25,000. A year, 1 00 
 
 Water-Cure for Women in Pregnancy and 
 
 Childbirth. Illustrated with numerous cases. A good work, 25 
 
 Water-Cure in Every Known Disease. By 
 
 J. H. Rausse. Translated by C. II. Meeker, from the German, - - 50 
 
 All Works on Phrenology, Physiology, Mag- 
 
 netism, Physiognomy, Phonography, the Water-Cure, or Hydropathy, 
 may be obtained of Fowlers and Wells, 13 L Nassau street, New York. 
 
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