is largely possessed, the individual is capable of reasoning logically and acutely; of which mental acts he is incapable, when that organ is greatly deficient. The word faculty or power, therefore, is used to express the quality which is possessed in the one, and not in the other case, and which, being active, is legitimately designated, and universally recognised, by either of these terms.

"It has occurred to me," continues Dr. Welsh, "that another difficulty of a metaphysical nature may suggest itself in regard to the principles of Phrenology. It may be asked, What is the soul when deprived of the cerebral organs? But the system of Dr. Brown affords us no more light upon this point, than the system. of Dr. Gall. Indeed, a passage which I have quoted from his Lectures shows, that he considered that those who engaged in such inquiries were ignorant of the limits of our faculties. It is only experience that can teach us in what state the soul exists when separated from the body. And in this sense the precept of the poet holds equally in a scientific and in a religious point of view,

"Wait the great teacher Death, and God adore.”

DR. SPURZHEIM divides the faculties into two orders, FEELINGS and INTELLECT, or into affective and intellectul faculties. The feelings are subdivided into two genera, PROPENSITIES and SENTIMENTS. He applies the name propensities to indicate internal impulses, which invite only to certain actions; and Sentiments designate other feelings, not limited to inclination alone, but which have an emotion of a peculiar kind superadded. Acquisitiveness, for example, is a mere impulse to acquire; Veneration gives a tendency to worship, accompanied with a particular emotion, which latter quality is the reason of its being denominated a Sentiment.

The second order of faculties makes us acquainted with objects which exist, their qualities and relations; and they are called intellectual. They are subdivided by Dr. Spurzheim into four genera. The first includes the external senses and voluntary motion; the second, those internal powers which perceive existence; or make man and animals acquainted with external objects, and their physical qualities; and the third, the powers which perceive the relations of external objects. These three genera are named perceptive faculties. The fourth genus comprises the faculties which act on all the other powers, which compare, judge, and discriminate; and these are named reflective faculties.

The names of the faculties employed in this work are, with few exceptions, those suggested by Dr. Spurzheim. To designate propensity, the termination ive is added to a root or fundamental word, and indicates the quality of producing; and ness, the abstract state, as Destructiveness. The termination ous, characterizes a sentiment, as Cautious, Conscientious. To these is added ness, to express the abstract state, as Cautiousness, Conscientiousness. The names of the intellectual faculties are easily understood, and do not require any particular explanation.

Considerable difficulty attends the arrangement of the faculties and organs. In the first and second editions of this work, they were arranged and numbered according to the order adopted in Dr. Spurzheim's New Physiognomical System, published in 1815. The principle of that arrangement was, as far as possible, philosophical. The organs common to man and the lower animals came first, beginning with the lowest, and ascending. The organs of the moral sentiments were next treated of; and, lastly, the organs of intellect. Since 1815, the great divisions of this classification have been retained, but repeated alterations have been made by Dr. Spurzheim in the arrangement of the details. It appears impossible to arrive at a correct classification until all the organs, and also the primitive faculty or ultimate function of each, shall be definitely ascertained, which is not at present the case. Till this end shall be accomplished, every interim arrangement will be in danger of being overturned by subsequent discoveries. In the mean time, however, for the sake of uniformity, I adopt Dr. Spurzheim's last order of arrangement. During his visit to Edinburgh in 1828, he demonstrated the anatomy of the brain, and traced out the connexion between the organs in a manner so clear and satisfactory, that the basis of his arrangement appeared founded in nature. Dr. Gall seems not to have adopted any philosophical principle of classification; but it is proper that his names and order should be known. I shall, therefore, add to the present work a table of his order.

In the case of many of the organs, observations have been made to such an extent, that the functions are held to be ascertained; and in regard to others, where the observations have been fewer, the functions are stated as probable. There is no difference of opinion among phrenologists in regard to the kind of manifestations which accompany the organs set down as established; their differences touch only the result of the metaphysical analysis of the feelings and intellectual powers, and the order of their arrangement.

I shall notice briefly the history of the discovery of each organ, and state a few cases in illustration of its function: but the reader is respectfully informed, that I do not pretend to bring forward the evidence on which Phrenology is founded. I beg to refer those

readers who are fond of perusing cases, to Dr. Gall's quarto work, in 4 volumes, entitled, "Physiologie du Cerveau;" to Dr. Spurzheim's work, "Phrenology;" to the "Transactions of the Phrenological Society;" and to the "Phrenological Journal and Miscellany." Those persons who desire philosophical conviction, are requested to resort directly to Nature, which is always within their reach; for self-conviction can be obtained only by self-observation.

NATURAL LANGUAGE OF THE FACULTIES.

Drs. Gall and Spurzheim have investigated the laws which determine the natural language of each faculty, and their exposition of them is highly interesting and instructive. The leading principle is, that the motions are always in the direction of the seat of the organs; Self-Esteem, for instance, produces an attitude in which the head and body are held high and reclining backward; Cautiousness carries the head backward and to the side; Veneration, upward and forward; and so on.

Each organ when predominantly powerful and active produces these motions and attitudes. It also gives a peculiar expression to the voice and features; thus Destructiveness communicates to the voice a hard ringing quality, and to the countenance a dark harsh expression; while Love of Approbation gives a flattering pleasing tone to the voice and gracious smiles to the face. The modes of expression attached to each faculty being natural are universal; and are understood in all countries and all ages. They are the foundations of pantomime; and also of expression in painting and sculpture. The knowledge of them renders Physiognomy scientific; which, without this knowledge, is a mere empirical art leading as often to erroneous as to sound conclusions.

ORDER I. - FEELINGS.

GENUS I.-PROPENSITIES.

THE faculties falling under this genus do not form ideas, their sole function is to produce a propensity of a specific kind. These faculties are common to Man with Animals.

*

THE cerebellum is the organ of this propensity, and it is situated between the mastoid process on each side, and the projecting point in the middle of the transverse ridge of the occipital bone. The size is indicated during life by the thickness of the neck at these parts, or between the ears. In some individuals the lobes of the cerebellum descend downwards, enlarging the base of the occipital bone, rather than increasing its expansion between the ears. such cases the projection may be felt by the hand, if pressed firmly on the neck.

In

There is nearly half an inch of space between the cerebellum and the commencement of the posterior lobe of the brain, at the insertion of what is called the Tentorium.

*Partes genitales, sive testes hominibus et fœminis uterus, propensionem ad venerem excitare nequeunt. Nam in pueris veneris stimulus seminis secretioni sæpè antecedit. Plures eunuchi, quanquam testibus privati, hanc inclinationem conservant. Sunt etiam fœminæ quæ sine utero nate, hunc stimulum manifestant. Hinc quidam ex doctrinæ nostræ inimicis, harum rerum minime inscii, seminis præsentiam in sanguine contendunt, et hanc causam sufficientem existimant. Attamen argumenta hujus generis verâ physiologiâ longè absunt, et vix citatione digna videntur. Nonnulli etiam hujus inclinationis causam in liquore prostatico quærunt; sed in senibus aliquando fluidi prostatici secretio, sine ulla veneris inclinatione, copiosissima est.—Spurzheim's Phrenology, p. 148.