will be perceived which have no external existence, and which, nevertheless, the individual will believe to be real. This is the explanation of visions, spectres, and ghosts, and at once explains the firm belief of many that they have appeared to them, and the fact that it never happens that two persons see the same spectres at the same time. The Marquis de Villa did not see Tasso's familiar spirit, although sitting beside him when he declared it appeared to himself.

It is likely that the proximate cause of these morbid manifestations was an undue determination of blood to the region of the head where the knowing organs are situated. Nicolai, the bookseller of Berlin, when subject to the same disease, applied leeches along the eyebrows; and as the leeches filled, the illusions vanished, becoming fainter and fainter. Such are often the slight causes, revealed by science, of important, and otherwise bewildering effects. The mysteries of the English Opium-Eater have been made plain by the case of Miss S. L. He saw faces in millions, insufferable lights, brilliant colors, &c. ; and, as we have stated when treating of the organ of Weight, he lost the sensation of support or resistance, and seemed to fall millions of miles. Mr. John Hunter, the anatomist, likewise suffered from illusions of Size and Weight, his leg often extending, as he thought, many miles in length, and having the weight of a mountain.

GENUS III.-REFLECTIVE FACULTIES.

The Intellectual Faculties already considered, give us knowledge of objects, and the qualities and relations

of objects, also of the changes they undergo, or events. The two remaining faculties, according to Dr. Spurzheim, "act on all the other sensations and notions;" that is, they judge of the relations of different ideas or classes of ideas produced by the Knowing Faculties. They minister to the direction and gratification of all the other faculties, and constitute what by excellence is called reason, in other words, reflection.

No. 34. Comparison.

Dr. Gall discovered the organ of this faculty in a man of science, who reasoned chiefly by means of analogies and comparisons, and rarely by logical deductions. He illustrated everything, and carried his opponent along with him with a flood of resemblances, concluding that the thing disputed must be true, being like so many things that are known to be true. In his head was a fullness in the form of a reversed pyramid, just in the middle of the upper part of the forehead. The faculty perceives analogies and resemblances. Every faculty can compare its own objects. Coloring can compare colors; Weight weights; Form forms; Tune sounds; but Comparison can compare a color with a note, or a form with a weight, &c. Analogy is a comparison not of things but of their relations. The Saviour, for example, in his parental apostrophe, does not compare Jerusalem with himself as two objects; but compares the relation of a hen to her chickens covered with her wings, with the relation of his own benevolent feelings towards that devoted city. In doing this, he addressed the faculty of Comparison in his hearers. It is constantly addressed in Scripture by similes, parables, allegories, and all kinds of analogies.

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No. 35.-Causality.

This is the highest and noblest of the intellectual powers, and is the last in the phrenological analysis of the faculties. Dr. Spurzheim so named it, from observing that it traces the connexion between cause and effect, and sees the relation of ideas to each other in respect of necessary consequence. Its organs are situated on each side of Comparison. Some metaphysicians have held that we have no idea of cause, but see only sequence, or one thing following another. It is true that we do see sequence. When, for example, fire is put to gunpowder, Individuality perceives the existence of the powder and of the match; Eventuality sees the motion which unites them, and the change or event which takes place in the explosion; but we have a third idea, namely, that of power, agency or efficiency, existing in some way in the cause, to produce the effect. Whence do we get this third idea?—from a third or distinct faculty, and that is Causality.

GENERAL OBSERVATIONS.

According to the phrenologists, the faculties are not mere passive feelings; they all tend to action. When duly active, the actions they produce are proper or necessary; in excess or abuse, they are improper, vicious or criminal. Small moral organs do not produce abuses; but they are unable to prevent the abuse of the animal organs, as the larger tend to do; thus, small Benevolence is not cruel, but it does not offer sufficient control to Destructiveness, which then impels to cruelty. Large organs have the greatest, small the least, tendency to act-each faculty producing the feeling or

Seeing that all the

idea peculiar to itself. organs tend to action, the Creator must have intended a legitimate sphere of action for them all. He could never have created either bad or unnecessary faculties.

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The PROPENSITIES and SENTIMENTS cannot be called into action by the will. We cannot fear, or pity, or love, or be angry, by willing it. But internal causes may stimulate the organs, and then, whether we will or not, their emotions will be felt. Again, these feelings are called into action in spite of the will, by the presentation of their external objects-Cautiousness by objects of terror, Love by beauty, and so on. The force of the feelings, whether excited from within or without, will be in proportion to the activity of the temperament. Excessive action of the affective faculties, or the removal of their object, causes pain. cessive rage is painful to Destructiveness; and the death of an infant pains the Philoprogenitiveness of the mother. Insanity is a frequent result of overactivity of the affective feelings. An affective faculty may be diseased, and yet the intellect sound. The converse is also true. When the organ is small, its feeling cannot be adequately experienced. Hence the frauds of those with small Conscientiousness and large Secretiveness and Acquisitiveness. The will can indirectly excite the affective feelings, by setting the intellect to work to find externally, or conceive internally, the proper objects. This accounts for different turns and pursuits. The value of the truth, that large organs give strong, and small weak impulses, is incalculable in society; all the practical arrangements by which persons may be selected to perform certain

functions, and excluded from others where they would be profitless or unsafe, depend upon it. Moral training by educators is founded on it. The weak faculties should be strengthened, and the strong regulated. Lastly, the affective faculties do not form ideas, but simply feel; and therefore have no memory, conception, or imagination. They have Sensation only; in other words, they feel. Hence Sensation belongs to all the faculties which feel, and to the external senses and nervous system in general. Sensation, therefore, is a state or condition, not a faculty, as it is held to be by the metaphysicians.

The KNOWING and REFLECTING FACULTIES, or Intellect, form ideas, perceive relations, and are subject to, or rather consitute, the Will; and minister to the affective faculties. They may be excited by external objects, and by internal causes. When excited by the presentation of external objects, these objects are perceived, and this act is called PERCEPTION. It is the lowest degree of activity of the intellectual faculties : and those who are deficient in a faculty cannot perceive its object. We often see, for example, inability to perceive melody, color, analogy, or necessary consequence, from defective Tune, Coloring, Comparison, and Causality. Every faculty, as a percipient, has its own perception.

CONCEPTION is also a mode of action of the faculties, not a faculty itself. It is the activity of the faculties from internal causes, either willed, or involuntary from natural activity. IMAGINATION is conception carried to a high pitch of vivacity. Thus, Perception is the lowest degree of activity of any of the intellectual fac