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head is derived from the father and which from the mother.

6. Men with large heads, and high, full, expansive foreheads, and large VII and 2d, always resemble the mother. They will also be likely to possess the peculiar temperament of females in a greater degree than those who resemble the father only.

7. A man sometimes has many feminine peculiarities more than medium, and yet resembles his father, (except that he is smaller) but in such a case the father had the feminine peculiarities uncommonly developed, and the father's mother had them in a still greater degree. It must be admitted, however, that we shall be likely to err in our judgment in such instances. The same difficulty occurs when the mother is uncommonly masculine; a daughter that resembles her will appear like those females that resemble the father; and in such a case, the examiner will be likely to be misled. But even in these apparent exceptions to the general rule, it will always be found, that the female who resembles the mother, although quite as masculine as the generality of those females who resemble the father, will yet be less masculine than the mother. And those males who resemble an effeminate father, although quite as feminine as the generality of those who resemble the mother, will yet be less so than the father; and will be smaller in size of head and body than the father.

8. The best constitutions of body and mind, are those which resemble both parents; and it is better (all else equal) that the likeness of the mother should predominate in the son, and of the father in the daughter. It is better still, if the likeness of the maternal grandfather descend to a boy and of the paternal grandmother to a girl. This explains why great men generally resemble their mothers; and also why they seldom have sons equal to themselves.

9. The more the parents resemble each other, the more

probability is there that the children will resemble one parent and not the other. But if the parents differ very much from each other, the children will be more likely to resemble both. This explains why it is improper to marry near blood relations. It has long been known that intermarriages of relations produces degeneracy; but the cause of this has never before been understood. The union of whites and Negrocs, almost always produces mullattoes, and the whites. and Indians mingle in a smilar manner; but among those who intermarry with the same complexion, and nation, and community, and even the same family, and who continue to do so for several generations, if the preceding rules are correct, degeneracy must be the inevitable consequence. It is among these that we most frequently find the children resembling one parent only. But this subject teaches us, that if marriages are consummated between persons who are very much alike in constitution, the consequences will be nearly the same as if they were relations.

There is nothing in the application of the principles of Phrenology which creates so much surprise as the subject under consideration; and perhaps there is no more powerful evidence to the minds of the inexperienced, of the truth of the science. I have frequently been able to give a correct account of the general character of a man whom I have never seen, merely by examining the head of his son.

Let me, in conclusion, caution the practitioner against placing too much reliance upon the assertions of friends and acquaintances, in relation to the resemblance of persons who are present to those who are absent; as I frequently find the most intimate friends mistaken. Whenever it is possible to see for yourself, the best way is to depend only upon observation. I would also advise those who apply phrenology practically, to admit their liabilities, in some doubtful cases, to be mistaken; and when they perceive their mistakes, to

acknowledge them with promptness and candor. The consequence of this honest course, will be, that although some may doubt the infallibility of the science, they will, at least, have confidence in the integrity of its advocate.

RELIGION.

The Deity stands in nearly the same relation to the whole universe, that an absolute sovereign does to his dominions, or that a father does to his children. The difference is, that the attributes of all earthly beings are limited; but those of the Deity are infinite.

Religion consists in directing towards our Heavenly Father, the same 4th, 6th, 8th, 9th, 11th, 12th, and XII that, as children, are exercised towards our earthly parents. It consists in exercising all our Intellectual Faculties to know his will, and our Social Propensities to conform to it when known--repressing the activity of our 5th and 7th, and our Lower Ipseals. I cannot therefore approve the practice of some well meaning phrenologians who speak of RELIGIOUS ORGANS;--there are no such organs--there are religious subjects which are adopted to nearly all our organs and powers. We investigate the subject of religion with the same faculties with which we do all other subjects;--we give credence to the testimony upon which Christianity is、 founded, by means of the same 12th that enables us to believe on other subjects. The same 9th that prompts us to submit to our earthly parents and magistrates, induces us to submit to the government of God, and to revere his name; the same 11th to imitate his perfections; 8th to admit the justice of his laws; 6th to desire his approbation; VII to dread his punishment; and XII to hope for his rewards.

ACCOUNTABILITY.

Each organ in the human constitution, has its own peculiar laws, the violations of which are punished by unhappiness, and the observance, rewarded by happiness. The kinds of accountability must therefore be as numerous as the organs in the constitution; and the degrees of accountability must be proportionate to the size of the organ, and the extent of the violation. The transgression of the laws which regulate the body, is punished by bodily suffering, and this may be denominated corporeal accountability.

Moral accountability, as it is commonly understood, would be more properly denominated social accountability, since it depends mostly upon the Socials, 8th, 10th and 12th.

Religious accountability, depends principally upon the higher Socials-8th, 9th, 10th, 11th, and 12th, combined with an intellect which has received religious instruction; and the degree of accountability will be in proportion to the natural endowments-the knowledge of the subject-and the extent of the transgression.

CONCLUSION.

Besides giving my own peculiar views, I have endeavored, in this volume, to embody the essential doctrines of eminent phrenologians. But it was impossible to do justice to all their views in detail; I would therefore carnestly recommend to my readers, the perusal of their works, particularly "Combe's

System of Phrenology," which I consider one of the most elegant works in the English language. This justly popular author, without making any pretensions to originality, has clothed the ideas of Spurzheim in the most beautiful language; and illustrated them in such a manner, as to render them acceptable even to those who do not believe in the science. His " Constitution of Man," bears the same character; it is based upon "Spurzheim's Natural Laws of Man;" a work, which although containing the most sound and original ideas, was fast sinking into neglect, when the vigorous pen of Combe embodied and illustrated the same thoughts, with many useful additions, in such a manner as to win for them an introduction into the library of every intelligent English reader. Mr. Combe is now on a visit to our country, and the manner in which he is received, must be gratifying to every friend of science, as it is certainly honorable to our citizens.

I am happy to know that thousands in this country are daily becoming converts to phrenology; and that among them are now to be found many who are eminent for their moral and intellectual worth. Wherever the science has been fairly investigated, the clamors and sneers of opposition and skepticism, have given way to the murmurs of applause and the smiles of approbation. The institutions of religion, of education, of medical and criminal jurisprudence, and of social and domestic life, are beginning to feel its influence; and man has begun to consider his own constitution as the most important subject of investigation. It is my highest ambition to contribute to produce these results, and such I hope will be the tendency of this volume:

"My task is done." "What is writ is writ-
Would it were worthier."

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