ners.

tion and character, and it gives the sentiment of shame. It is an excellent guard upon morals as well as manThe loss of character to those largely endowed with this feeling, is worse than death. If the moral sentiments be strong, this sentiment will desire honest fame, and in the line, too, of the prevailing faculties— as poet, painter, orator, warrior, statesman. The love of glory is a passion with many, and has deluged the world with blood in all ages. The decorations, orders, stars, garters, of civilization, and the tattooing, noseboring and pluming, of savage life, all spring from Love of Approbation. When the propensities predominate, the vain man will be pleased to be thought the best fighter or greatest drinker among his acquaintance. A due endowment of this faculty is essential to an amiable character.

No. 12.-Cautiousness.

In

This organ stimulates the intellect to take the means of ensuring safety: its motto is, "Take care." It is an important element in prudence, which places the individual on his guard, and warns him not to be rash in his moral as well as his physical movements. general, the organ is large in children, a wise and benificent provision for their protection. Children who are deficient in the organ suffer constant mishaps and accidents; twenty keepers will not supply to them the place of the instinctive protection of Cautiousness.

II. SUPERIOR SENTIMENTS, PROPER TO MAN. We have hitherto considered the faculties which phrenologists describe as common to man and the lower

animals; we are now to treat of those superior sentiments which they consider as peculiar to man. The organs of these sentiments lie in the superior region of the brain.

No. 13.-Benevolence.

The faculty of Benevolence gives more than compassion for, and a desire to relieve, suffering; it gives a wish that others should be positively happy; prompts to active, laborious and continued exertions; and, unless Acquisitiveness be very large and powerful, to liberal giving to promote its favorite object. It differs essentially in its charity, "which suffereth long and is kind," "and vaunteth not itself," from that which springs from Love of Approbation. Yet to this last selfish faculty, how often is it necessary to appeal when funds are wanted for benevolent purposes ! Hence the published lists of subscribers' names; hence, too, the appeals to other selfish faculties by balls, fairs, &c., for contributions to relieve suffering, as if it were to be charmed away by dancing and music. The Samaritan's conduct was pure benevolence. Addison pourtrayed the feeling well in Sir Roger de Coverley. All the phrenological books cite the case of Eustache, a St. Domingo negro, who was so striking an example of this faculty in great power and activity that he received the prize of virtue from the French Institute. The organ in him was so large as to give an uncommon height to the front of his head. The faculty, like sunshine, lights as well as warms the whole of social intercourse.

No. 14.-Veneration.

The organ of this faculty occupies the centre of the coronal region just at the fontanel-the centre of the top of the head. It was discovered by Dr. Gall in the pious and devout; and is very obvious in the bald head of the monk of real sentiment and not of mere interest. The function of the faculty is the sentiment of veneration, or deference in general for superiority, for greatness and goodness. Its highest object is the Deity. It is remarkable in how many instances the painters of sacred subjects have given large development of this organ in the heads of their apostles and saints—no doubt, because the pious individuals whom they would naturally select as studies for such characters, possessed the organ large. Veneration has no special object it finds appropriate exercise with regard to whatever is deemed superior.

No. 15.-Firmness.

The organ of this faculty occupies the top of the head, behind Veneration, in the middle line. It is a faculty of peculiar character. Dr. Gall held that it was neither an inclination nor a power, but a manière d'être a mode of existing, or being firm, resolute and determined. He who is deficient in the faculty is the sport of circumstances and impressions. Dr. Spurzheim says that Firmness is apt to be mistaken for Will, because those that have the organ large are prone to say, "I will," and "I won't," that being the natural language of determination; but the feeling is quite different from what is properly called the Will. It gives fortitude, constancy, perseverance and deter

mination: and when too powerful, it produces obstinacy, stubbornness and infatuation. The organ will be found large in obstinate and intractable children. Firmness has no relation to external objects; its influence is within the mind, and adds a quality of endurance to each or all of the other faculties. For example, it renders Combativeness determined bravery; Conscientiousness inflexible integrity, and so with the others. With Self-Esteem, it renders the individual absolutely impracticable. The want of it is a great defect in character; it is unsteadiness of purpose.

No. 16.-Conscientiousness.

The organ of this sentiment is situated on each side of the organ of Firmness, between the latter organ and that of Cautiousness. Dr. Spurzheim discovered the organ, and thereby incalculably benefited mental and moral science. Previously, metaphysicians differed in opinion as to the existence of a moral sense-a primitive instinctive feeling of truth and justice. Hobbes and Mandeville held justice to be mere selfish calculation. Even Paley considered it as influenced by the hope of eternal reward, and therefore no better than a selfish calculation. Adam Smith placed the standard of moral approbation in sympathy, Hume in utility, Clarke in the fitness of things; while Hutcheson, Cudworth, Kames, Reid, Stewart and Brown, all contend for a faculty which produces the sentiment of right and wrong, independently of all other considerations. Mr. Combe says that these conflicting theories will serve to convey some idea of the boon which phrenology would confer upon moral science, if it could fix

on a firm basis this single point in the philosophy of mind that a power or faculty exists, the object of which is to produce the sentiment of justice or the feeling of duty and obligation, independently of selfishness in any form, hope of reward, fear of punishment, or any extrinsic motive; a faculty, in short, the natural language of which is, Fiat justitia ruat cælum.' Phrenology does this by a demonstration founded on numerous observations, that those persons who have the organ now under consideration large, experience powerfully the sentiment of justice; while those who have that part of the brain small, are little alive to the emotion."

Conscientiousness gives the emotion of justice, but intellect is necessary to show on which side justice lies. The judge must hear both sides before deciding, and his very wish to be just will prompt him to do so. This faculty regulates all the other faculties by its rigid rules. It says to them, "thus far and no farther, or you will do injustice." Benevolence and Veneration themselves require its guardianship, to prevent the one from running into generosity without justice, the other into bigotry, fanaticism and persecution. Conscientiousness not only curbs our faculties when too powerful, but stimulates those that are too weak and prompts us to duty even against strong inclinations. To cultivate it in children is most important. No organization, however favorable, compensates a want here; yet phrenologists are forced to confess that it is not the largest organ in the great majority of brains, and hence the injustice that is, silently as well as openly, at work in society.