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Sitting behind both of these individuals, on a public occa- | said to have revolutionised the whole science and prac sion, Dr Gall had an opportunity of comparing their tice of that interesting field of medicine, will serve the heads, and observed their agreement in the protube- twofold purpose of showing in what manner Cautiousrances since called the organs of Cautiousness. The ness becomes diseased, and likewise how clearly and intellectual powers and dispositions of these two men intelligibly the phrenologist treats the subject of that were different in all other respects; but in Cautious disease of brain called insanity. "Among the funcness and its external development they closely re- tional causes of cerebral disease and mental derange sombled each other. No organ is more easily observed ment, the over-activity of Cautiousness-an organ se than Cautiousness. It is evident to the eye as well as cond in size to none-stands pre-eminent. Under the the hand, and there is none of which the concomitant present selfish system of society, there is perhaps no mental feeling may be predicted with more confidence. faculty which is called so often, so powerfully, and so Mr Combe thinks that fear is the fundamental feel- permanently into action; and the natural result is, ing of this faculty. We doubt this. Fear is a disagree- that none is so frequently the source of nervous disable affection of the faculty, for it is one of its feelings, ease. In- times of public distress, the victims whose and we are disposed to think that the disagreeable or health it destroys, whom it deprives of reason, and painful is not the root of any of our faculties. We are throws into the cells of an asylum, are incalculably not necessarily conscious of the feeling of fear while we numerous. Timidity, apprehension, fear, despondency, are taking the most circumspect precautions for our and despair, are the different degrees of intensity of safety, and it is just when we have taken these precau- the same feeling of Cautiousness gradually roused to a tions that fear is excluded. In our opinion, Cautious- higher and higher degree, till the health of the cerebral ness expresses the feeling better than Fear. The words organ at last gives way, and the most sombre melanforesight or circumspection are too intellectual for it; choly ensues. The wide prevalence of hypochondriacal for it does not foresee or look around; it merely feels affections, which embitter existence by the gloomy deblindly, and stimulates the intellect to take the means pression to which they give rise, and which I have of ensuring safety: its motto is, " Take care." It is an elsewhere shown to have for a common feature a important element in prudence, which places the indi- morbidly active Cautiousness, is another and a very vidual on his guard, and warns him not to be rash in his convincing proof of the influence of excitement of func moral as well as his physical movements. In general, tion in inducing cerebral disease. In the greater nomthe organ is large in children, a wise and beneficent ber of such cases, it is easy to trace their origin to real provision for their protection. Children who are defi- or fictitious causes of auxiety about the health of cient in the organare in constant mishaps and accidents; friends, the success or failure of schemes of advancetwenty keepers will not supply to them the place of the ment, the fluctuations of trade, and many other instinctive protection of Cautiousness. Mr Combe men- grounds, all directly addressed to the faculty of Cattions a boy of six years of age, in whom the organ was tiousness." Dr Combe here mentions two instances, very small, who took off his clothes to plunge into the one of which ended in suicide, and proceeds—" Tie deep water of an old quarry, into which the wind had effect of fear, or sudden and violent excitement of Caublown his cap. A child with a large Cautiousness is com- tiousness, in producing mental derangement, and al paratively safe; much more so than any degree of care sorts of nervous disease, is well known. I have already by others would render him. We have seen this organ so quoted an instance from Boerhaave, in which a fright large on both sides as to deform the head, and give, by from thunder rendered a lady insane, and also of a girl contrast, to the fore part a great narrowness, especially in in the Hotel-Dieu at Paris, who was frightened by a children. Mothers are often alarmed with this appear- soldier with a drawn sword. Pinel received three ance, seeing that water in the head often shows itself in young women into the hospital; one deranged from this region. But there is also a natural and healthy de- seeing a ghost clothed in white, by which some young velopment of the organ when extraordinarily large. The men wished to frighten her; the second, from a tresymptoms of a very large endowment will be great timi- mendous clap of thunder which terrified her; and the dity, fears, and even imaginary terrors, especially in third, from horror at finding herself in a house of bad dreams; but the existence of these would argue that the character, into which she had been unconsciously de substance itself of the brain is large, and not merely ex- coyed. In the two first, and partly in the third als tended by hydrocephalous affection, in which last case the disease was evidently induced by the organ of there could be no increase of the power of manifesta- Cautiousness roused to an inordinate degree, produc tion in the organ, but the contrary. No feeling is more ing general disordered action in the brain. The story rapidly and extensively communicated by sympathy of the parrot which was driven mad by the noise of the than fear; it is well known to run through and infect great guns during a naval action, and ever afterwards a whole army; in such cases, it has the name of panic. could emit no sound but one imitative of the report of It is therefore of vital importance, and a chief object of a cannon, is an instance of similar functional excitean officer's attention in battle, to prevent even the com- ment." Practical jokes, intended to frighten, have often mencement of a feeling of fear, by checking all outward fearfully overshot their aim, and produced insanity, manifestations of it, and setting an example of coolness A knowledge of this ought to put an end to them. and courage to the soldiers under his command. In Lord Kames is the only metaphysician who recognised the history of war, there are instances of panic affect-fear as a primitive faculty of the mind. Nations are ing both the contending armies at the same time, when they have turned their backs upon each other and fled in opposite directions from the field. The organ is often diseased, and then produces causeless dread of evil, despondency, and often suicide. In the heads of suicides the organ is invariably large, and Hope deficient, Destructiveness also being of course large. Persons with the organ diseased will often shrink as if the house were about to fall over them, or a bridge under them. Those who do, not distinguish feeling from thinking, imagine that such persons may be reasoned into a dismissal of their fears, on being shown that they are groundless; but if, as is demonstrable, the feeling results from a portion of brain being positively diseased, it would be as rational to attempt to reason a person out of the pain he suffers from a bodily wound or sore. A brief extract from Dr Andrew Combe's admirable work on Insanity, which may be

characterised by different degrees of this organ. The German head, including the English and Scotch, has it larger than the Celtic, including the native Irish, and also than the French. It is smaller, too, in the Turkish head than in the European. It is very large in many savages, and in the Hindoos and Cingales. See fig. 10. It is small in fig. 9. The organ is held established.

The exposition of the subject of phrenology requires two of our numbers, and we consider this a suitable place to conclude the first, having just brought to a close our account of the affective faculties common to man and the inferior animals. Our next number will commence with an analysis of the SUPERIOR SENTIMENTS

PROPER TO MAN.

Printed and published by W. and R. CHAMBERS, Edila 1') sold also by W. S. Orr and Co., London.

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CONDUCTED BY WILLIAM AND ROBERT CHAMBERS, EDITORS OF CHAMBERS'S
EDINBURGH JOURNAL, EDUCATIONAL COURSE, &c.

NUMBER 60.

NEW AND IMPROVED SERIES.

PHRENOLOGY-(CONCLUDED.)

11. SUPERIOR SENTIMENTS, PROPER TO MAN.

We have hitherto considered the faculties which phre*hologists 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. That they are all of them entirely wanting animals, is an opinion which the phrenologists will t, probably, have to reconsider; but we deem it best, the mean time, to follow the generally received w. It may only be remarked, that, while the conlutions of the brain which form Veneration, Conentiousness, and Hope, are not found in animals, nces of the convolutions forming Benevolence and mitation do appear; and these two last are the powers this class with which it seems most likely that anials are endowed.

No. 13-Benevolence.

The organ of this sentiment is situated at the upper fan of the frontal bone, immediately before the fonanel, in the middle of the top of the forehead, where t turns to form part of the top of the head, or coronal surface. It is easily distinguished; and when large ee fig. 15), gives a round elevated swell to that region. hen the organ is small (fig. 16), the forehead or topat is low, flat, and retreating. We cannot blame the

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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, plays, &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. Mr Combe well expresses this leavening influence. "It is a vulgar idea that this faculty cannot be manifested except in bestowing alms or money. It may be exerted in the domestic circle, in a thousand ways productive of advantage, without being accompanied by donation. It is benevolence to those with whom we live, to order our arrangements with a due regard to their comfort and happiness, and not to deny them proper gratifications; it is benevolence to suppress our own humours and tendencies when these would give unnecessary pain to others; to restrain SelfEsteem and Destructiveness in our commands; to be mild and merciful in our censures; to exert our influence and authority to promote the welfare of others and one of the most benevolent of all exercises is, to visit the poor and vicious when suffering and wretched, even with the view of administering only the pecuniary bounty of others. Benevolence is an essential element in true politeness." Those who have the organ small, are not on that account cruel; for cruelty is the result of a positive faculty, Destructiveness; they are merely indifferent to others' suffering, so that their Destructiveness meets with no check. Hare, the murderer, was an example. He required no effort, no drowning influence of liquor, as even the wretched Burke did, to steel him against the cries and struggles of his victims. See his head, fig. 4, contrasted with a benevolent development, fig. 3. Benevolence is the chief ground of an individual's popularity; when added to integrity and talent, it renders a public man justly an idol; it is always the most prominent inscription on his monument. The martial fame of Henry IV. of France has descended in the mild com

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fortunate individual so organised, seeing that he not make himself; but we are so constituted as inctively to shrink from him, as deficient in one of The chief ornaments of human nature the faculty of indness and brotherly love. Dr Gall discovered the gan, and at the same time distinguished the faculty primitive, by observing in what region the heads of everal remarkably benevolent, disinterested, and geTous persons-whom, after suspecting the existence of faculty, he placed together agreed, however much y differed in other particulars. His subsequent ob-pany of the history of his benevolence; and his memory rvations left no doubt on the matter.

The faculty of Benevolence gives more than comassion for, and a desire to relieve, suffering; it gives a h that others should be positively happy; prompts active, laborious, and continued exertions; and, nless Acquisitiveness be very large and powerful, to beral giving to promote its favourite object. It differs catially in its charity, "which suffereth long and is

is yet, after nearly three centuries, dear to the French people. The air that bears his name is the first they call for in their theatres. Unregulated by Conscientiousness and Intellect, Benevolence degenerates into abuse, and becomes profusion and facility. Such an endowment gives indiscriminate alms, without reflecting that it is thereby probably encouraging fraud and crime. When Conscientiousness is weaker than Bene

volence, we see the individual generous before he is just -making expensive presents, and leaving his tradesmen unpaid. Benevolence often coexists with Destructiveness, although this has been ignorantly denied as an inconsistency in nature. How many individuals known to us are at once kind-hearted and hasty and irascible! Shakspere has often pourtrayed characters showing both the feelings in extreme endowment. Dr Currie, in his life of Burns, says, "By nature kind, brave, sincere, and in a singular degree compassionate, he was, on the other hand, proud, irascible, and vindictive." To explain this seeming incongruity, phrenology steps in, and shows that the two classes of manifestations depend on two distinct faculties. The sword of justice is Destructiveness, coming in aid of Conscientiousness and Benevolence. The knife of the surgeon has a benevolent purpose. While Destructiveness arms the soldier, Benevolence provides the surgical staff that follows him to the field. Horses and dogs are known to be mild or vicious by the breadth and roundness, or the narrowness and flatness of the region of their foreheads in the middle, a little way above the eyes. In the inferior animals, Benevolence is little more than passive mildness, and is quite enough distinguishable from the faculty as above described in man, to warrant the general position that Benevolence is peculiar to man. Mr Combe, however, mentions several examples of benevolence more positive in certain of the lower animals. The Scotch metaphysicians in general admit this faculty as primitive. Hobbes, who traced all our benevolent and just actions to selfish calculation, denies it. Phrenologists account for such a theory by concluding that the organs of Benevolence and Justice must have been small in Hobbes's own brain, so as never to have inspired him with their legitimate feelings. As already mentioned in the section on Destructiveness, Mr Robert Cox has shown, by a variety of facts and arguments, that when the other faculties are agreeably excited, Benevolence, as a feeling, is increased; while Destructiveness is excited by the disagreeable activity of the other faculties. Happiness, therefore, gives generosity and sweetness of temper, while misery gives sourness and irritability. From these principles important practical results are to be deduced. The organ is established.

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. One man may venerate what another treats with indifference, because his understanding leads him to consider that particular object as superior, while his neighbour deems it upon his own level, or beneath it. But any man with a large endowment of the organ will have a tendency to consider things as superior: he will be naturally disposed to look up, and not to look down. Self-Esteem is a positive faculty opposite to Veneration. The one prompts to a regard for, and appreciation of, self; the other to a regard for, and appreciation of, others, or something above self. He in whom there is much Veneration, with a moderate or defective Self-Esteem, will always be disposed to think well of what other persons do, and to put himself under their guidance and advice, which he will scrupulously follow, although his own understanding might have suggested better courses. Veneration is

the basis of the feeling of loyalty: it is a main element in such political parties as the Jacobites of England and the Carlists of France. We see it irrationally exercised in the savage, with regard to his idols of stone and wood, and, in civilised society, with regard to the mere idea of rank unattended by worth. It is, on the other hand, rationally exercised with regard to persons of real excellence, and those who have been invested with important functions for the benefit of society. It is, indeed, at the root of all subordination, and even of that courtesy which forms so important an element in private life. Without this sentiment to make man look up to man, a people would be like a rope of sand, and society could not exist. The democratic spirit, whea not entertained as a dogma in philosophical politics, depends expressly on a preponderance of Self-Esteem over Veneration. There are many so constituted in this respect, that submission to authority of any kind would be to them positively painful. "I am as good as he," is a formula of words in which such a nature finds appropriate expression. The fact may be, that the individual referred to is possessed of infinitely su perior endowments, and has a high place in society, which the other wants; but the defective Veneration does not allow of the difference being appreciated. Veneration, having the Deity for its highest object, forms an element in the purest and most exalted regious feeling. But while there can be no perfectly pious man without it, we are bound to admit that individuals are often found, passing for very fair religious characters, in whom Veneration is by no means conspicuous. Such show little reverence or care in the handling of divine things, and often address the Deity in their prayers in a style calculated to shock others by its familiarity. Some languages are said to be better adapted for addressing the Deity than others: the Gaelic of the Scottish Highlanders bears this reputa tion. Such a circumstance would seem to show that the people whose language that is, are nationally cha racterised by large Veneration.

Phrenologists trace to this faculty a love of antiqui ties, and a tendency to approve of every thing that is old. They ascribe to it the awe with which many visit ancient temples, cathedrals, and the sepulchres of the illustrious dead. It is said by them to delight in cellecting relics, and archaiological objects generally They describe it as looking back to past times with regret that they are past, and as being the basis of the often-exposed fallacy as to the wisdom of our ancestors. There is some reason, however, to conclude that these manifestations, in some degree at least, belong to an other organ, for which a site has been assigned in a space heretofore unmarked in the busts, and whose primitive function may be defined as a love of, or regard for the past, as hope is a love of or regard for the future.

So liable is the organ of Veneration to disease, tha devotional exaltation is well known to be one of the most common forms of insanity. The religiously in sane abound in the asylums. Drs Gall and Spurzheit adduce many examples, and in all of them the organ o Veneration was found large. Esquirol justly remark that, although a particular sermon is often blamed fo deranging religiously the mind, yet it has that effect i consequence of a predisposition to the disease, and pro bably a pre-existence of it in the individual.

No. 15.-Firmness.

The organ of this faculty occupies the top of the head behind Veneration, in the middle line. It is a facult of peculiar character. Dr Gall held that it was neithe an inclination nor a power, but a manière d'être—a mod of existing or being firm, resolute, and determined He who is deficient in the faculty, is the sport of ci cumstances and impressions. Dr Spurzheim says tha Firmness is apt to be mistaken for Will, because thos that have the organ large are prone to say, "I will and "I wont," that being the natural language of de termination; but the feeling is quite different from wha is properly called the Will. It gives fortitude, eor

stancy, perseverance, and determination; and when too | for a faculty which produces the sentiment of right and powerful, it produces obstinacy, stubbornness, and in- wrong, independently of all other considerations. Mr fatuation. The organ will be found large in obstinate Combe says that these conflicting theories will serve and intractable children. Firmness has no relation to "to convey some idea of the boon which phrenology external objects; its influence is within the mind, and would confer upon moral science, if it could fix on a adds a quality of endurance to each or all of the other firm basis this single point in the philosophy of mind faculties. For example, it renders Combativeness de--that a power or faculty exists, the object of which is termined bravery; Conscientiousness inflexible inte- to produce the sentiment of justice, or the feeling of grity, and so with others. With Self-Esteem, it ren- duty and obligation, independently of selfishness in any ders the individual absolutely impracticable. The form, hope of reward, fear of punishment, or any exwant of it is a great defect in character; it is unstea- trinsic motive; a faculty, in short, the natural landiness of purpose. Fig. 18 is that of the head of a guage of which is, Fiat justitia ruat cælum.' Phrenolady who had several houses taken because she could logy does this by a demonstration, founded on numerous not determine in which she should live: her Consci- observations, that those persons who have the organ entiousness (marked 16) will be observed large, and now under consideration large, experience powerfully this feeling she manifested by faithfully and punctually the sentiment of justice; while those who have that paying the rents of them all. The English soldier has part of the brain small, are little alive to the emotion. more of Firmness than the French, although in cou- This evidence is the same in kind as that adduced rage and spirit they are equal. The battle of Waterloo in support of the conclusions of physical science." illustrated the two characters in a remarkable manner. Without this faculty, the sentiments which guard, or The organ is large in the torture-enduring American rather constitute, morality, would be incomplete. BeneIndian. Dr Gall mentions that he found it large in the volence prompts to kindness, and is offended with head of a highwayman, who firmly resisted the most cruelty; Veneration induces piety, and is shocked with horrible tortures, and contrived to escape from agony blasphemy; but neither of these faculties gives the and confession, at once, by suicide. After his death, the perception or feeling of obligation, duty, incumbency, parietal bones were found separated just over this truth-in a word, justice. When, however, Conscienorgan. Dr Gall did not conclude from that single case tiousness is added, the defect is supplied, and morality that this separation was the effect of the excessive completed-that morality which Scripture recognises energy of this portion of the brain, but he recommends in the precept "to do justly, to love mercy, and to walk the fact as worthy of notice in similar cases. The in- humbly with God." This is a beautiful accordance anity of the faculty has not been observed; it must of Scripture morality with natural, and demonstrates aturally be a morbid aggravation of its symptoms. the identity of their divine origin. In the last quotaThe insane often manifest indomitable obstinacy, in re- tion we have distinguished by italics the three words sing food, &c. The faculty is a difficult feeling to deal which correspond to Conscientiousness, Benevolence, with in education. To contend with it, as many parents and Veneration. The word "humbly" is important; and teachers do, is to aggravate it. Such procedure it expresses the self-abasement of Veneration, when resembles an attempt to extract a nail by striking it directed to its highest object, the Omnipotent, and the the head with a hammer. Firmness is an established utter incompatibility of pride, which was not made for organ. In figs. 18 and 20, it is small; in 17 and 19, man-in other words, the abuse of Self-Esteem-with large. that lofty sentiment. In these three words there is a complete system of ethics or morals; for an action is right which satisfies all, and wrong which offends any one of these three faculties. So simple is truth-a few words thus make clear what volumes written in the dark have failed to do.

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No. 16.-Conscientiousness.

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The organ of this sentiment is situated on each side f the organ of Firmness, between the latter organ and at of Cautiousness. Dr Spurzheim discovered the rgan, and thereby incalculably benefited mental and oral science. Previously, metaphysicians differed in epmion as to the existence of a moral sense-a primive instinctive feeling of truth and justice. Hobbes and Mandeville held justice to be mere selfish calculaLon. 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 d moral approbation in sympathy, Hume in utility, Clarke in the fitness of things; while Hutcheson, Cudworth, Kames, Reid, Stewart, and Brown, all contend

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 organisation, however favourable, 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. The training of it by practical exercise in infant education is explained in the volume on Infant Education in Chambers's Educational Course. Conscientiousness not only prompts to honesty and truth, in opposition to common fraud and falsehood, but, more delicately still, renders the individual who is blessed with it in large measure candid and fair in his judgments of the conduct, opinions, and talents of others. It is from its defect to this extent, that in controversy we hear so much complaint of misrepresentation and misquotation. It pays debts, keeps appointments, performs promises, and gives a beautiful consistency and trustworthiness to the whole conduct, which secures the respect, and, when blended with Benevolence, the love, of all within the range of its influence. Without Benevolence, it is apt to be too

severe and stringent. When Conscientiousness is weak, or when, as happens in perfectly "honest" and " honourable" people, in the broad sense of these terms, it is not something more than average in its power, the defect will run through the whole conduct and judgments of an individual. It is important to observe the manner of this. Mr Combe says, "The predominant propensities and sentiments thus act without this powerful regulator. If Adhesiveness and Benevolence attach the individual to a friend, he is blind to all his imperfections, and extols him as the most matchless of human beings. If this model of excellence happen to offend, he becomes a monster of ingratitude and baseness; he passes, in an instant, from an angel to a demon. Had Conscientiousness been large in the offended, the other would have been viewed all along as a man; esteem towards him would have been regulated by principle, and the offence candidly dealt with. If Love of Approbation be large, and Conscientiousness deficient, the former will prompt to the adoption of every means that will please, without due regard to justice and propriety. If an individual have a weak point in his character, Love of Approbation will lead to flattering it; if he have extravagant expectations, it will join in all his hopes; if he be displeased with particular persons, it will affect to hate with his hatred, altogether independently.of justice. In short, the individual in whom this faculty is deficient, is apt to act and also to judge of the conduct of others exactly according to his predominant sentiments for the time; he is friendly when under the influence of Benevolence, and severe when Destructiveness predominates; he admires when his pride, vanity, or affection give him a favourable feeling towards others; and condemns when his sentiments take an opposite direction, but is always unregulated by principle. He is not scrupulous, and rarely condenins his own conduct, or acknowledges himself in the wrong. Minds so constituted may be amiable, and may display many excellent qualities, but they are never to be relied on where justice is looked for. As judges, their decisions are unsound, and often partial; as friends, they are liable to exact too much, and perform too little; as sellers, they are prone to misrepresent, adulterate, and overcharge; as buyers, to depreciate quality and quantity, or to evade payment." This is a painful but true picture of what is too often found in society. We often hear people complaining that a particular friend is "uncertain." This word expresses concisely the defect of Conscientiousness above described. The faculty powerful, is essential, in both parties, to a sincere and lasting friendship.

Honour, as it is misnamed in society, is often Pride or Self-Esteem, and Love of Approbation, without Conscientiousness. The individual will fight, and thereby increase the wrong he has done, but he will not acknowledge the wrong by an apology. There is no philosophic mind without powerful Conscientiousness. Without it, scientific men only acknowledge fashionable truth. Mr Combe again says on this point "I have observed that individuals in whom Love of Approbation was large, and Conscientiousness not in equal proportion, were incapable of conceiving the motive which could lead any one to avow a belief in phrenology, while the tide of ridicule ran unstemmed against it. If public opinion should change, these would move foremost in the train of its admirers. They instinctively follow the doctrines that are most esteemed from day to day, and require our pity and forbearance, as their conduct proceeds from a moral deficiency, which is their misfortune rather than their fault." The existence of Conscientiousness as an independent element in the human constitution, renders intelligible many supposed inconsistencies in human conduct that a man, for instance, will be kind, forgiving, even devout, and yet not just. It is a great mistake with regard to those who, after many years of sanctimonious professions, are detected in dishonest acts, to say that they must have been all along mere hypocrites. It is quite possible that many of their religious feelings and convic

tions may have been sincere, but only insufficient in force to compensate for the lack of direct Conscientiousness. Conscientiousness gives remorse when the indivi dual has been tempted to sin. Criminals seldom experience remorse; it is erroneously supposed that they do; their terrors are dread of punishment only. In fig. 18, Conscientiousness is large; in fig. 17, it is small, and appears in a slope from Firmness; and in fig. 20, it is small, from the general flatness of the coronal region above fig. 12, or Cautiousness. In this last, Firmness itself is small. It represents the head of a boy remark. able for falsehood and deceit. The organ is larger in some nations than others. It is larger generally in Europeans than in Asiatics and Africans; very generally it is deficient in the savage brain. It evidently grows in civilisation; indeed, it constitutes an essential of civilisation. English and Scotch skulls, found in numbers in old cemeteries and battle-fields three and four centuries old, present much greater deficiency in that organ than modern skulls of the same nations.

The organ is often found diseased, and the insanity consists in morbid self-reproach, imaginary debts, and unfounded belief in merited punishment. Cowper, the poet, once believed that the arrangements were made in the market-place for his own execution for a fancied crime.

Mr Combe's theory to account for the denial by some philosophers of a sense or sentiment of justice, is, that it was weak in themselves, from defect of organisation. Those in whom the organ is large express astonishment that the existence of a moral faculty, primitive in man, could ever be the subject of doubt. The organ is established.

No. 17.-Hope.

The organ of this faculty has its place on each sile of Veneration, partly under the frontal, and partly under the parietal bone. It was discovered by Spurz heim, but never admitted by Gall, who considered Hope as a function of every faculty that desires. To this Dr Spurzheim answered, that we desire much of which we have no hope; a criminal on the scaffold intensely de sires life, but has no hope of it. Dr Spurzheim considered Hope a faculty sui generis, producing hope, in ge neral, of good, or gratification to the other faculties; and, by careful observation in nature, found the orga in the situation just described. It seems to have been given to man to make him happy. It produces gaiety and cheerfulness, looks on the sunny side of every thing, and paints the future with bright colours. When not regulated by the intellect, Hope leads to rash speculation, and, in combination with Acquisitiveness, to gambling, both at the gaming-table and in the counting-house. It tends to render the individual credulous, and often indolent. In religion, Hope leads to faith, and strongly disposes to belief in a happy life to come. Mr Combe observes (System, vol. i. p. 372): "I have already stated an argument in favour of the being of a God founded on the existence of a faculty of Venera tion, conferring the tendency to worship, of which act God is the proper and ultimate object. May not the probability of a future state be supported by a similar deduction from the possession of a faculty of Hope! It appears to me that this is the faculty from which originates the notion of futurity, and which carries the mind forward in endless progression in periods of everlasting time. May it not be inferred that this instinetive tendency to leave the present scene and all its enjoyments, to spring forward into the regions of a far distant futurity, and to expatiate, even in imagi nation, in the fields of an eternity to come, denotes that man is formed for a more glorious destiny than to perish for ever in the grave?" Addison beautifully enforces this argument in the Spectator, and in the Soliloquy of Cato; and phrenology gives weight to his reasoning by showing that this "ardent hope, this longing after immortality," are not factitious sentiments, or a mere product of an idle and wandering imagination, but that they are the results of two primitive faculties of the

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