deductions from the Iliad, which was written without, perhaps, any further reference to laws of any kind, than such as genius makes for its own guidance in compassing its objects and completing its conceptions. But the phrenologist does not deny that true art is essential to perfection, but concludes that in proportion to the native strength will be the effort to improve it. To illustrate this. Zerah Colburn had an extraordinary developement of the organ of Number, and manifested the appropriate function before any special care had been given to his education. His father's attention was accidently called to the fact, by hearing him whispering with great rapidity, and readily solving all kinds of arithmetical problems. This aptitude was then encouraged this natural fondness stimulated. The boy seized with avidity, and quickly mastered, treatises upon his favourite science. But this he did because they furnished appropriate objects for his organ of Number, already vigorous and active, and craving its natural element. The same holds good with regard to all the intellectual organs. Shelly as naturally, we might say as irresistibly, sought to gratify his higher powers, as did Zerah Colburn. Endowed with large Causality and Comparison, he mingled minds with such as were in like manner gifted. Having strong perception, he toiled in the fields of knowledge, while reflection enabled him to sift the grain from the chaff. Possessing powerful Ideality, he turned for sympathy to "the quire that cannot die," and searched the works of nature for that harmony and perfection which delight and inspire even more this faculty, and teach it how to create. He passed through the usual routine of collegiate instruction, but by the force principally of his native powers attained mental independence. Despising all petty displays of verbal ingenuity, dignified by the name of reasoning, he inquired elsewhere than in college halls for truths which the place-men of learning have never been paid to teach. "And from that hour did I, with patient thought, Cared I to learn; but from that secret store He early saw that our minds are little strengthened and enriched by being made mere recipients, and that the simplest truth discovered and revolved by ourselves, expands the intellect far more than the highest exercise of memory. To phrenologists, the reason is plain. For merely receiving and recording an idea, or retaining the relation of things, ordinary activity of perceptive intellect will suffice. Whereas to discover one, not only must those organs be more intensely excited, but reflection and the superior powers summoned to their appropriate work to perceive, compare, classify, and deduce. The whole mind is thus put in harmonious action, which constitutes its true labour-"the labour it delights in," and which "physics pain." Comparison, Language, and Ideality, all large in his head, manifest their proper functions, throughout his writings, with great vigour ; illustrating with happy and varied imagery, clothing with rich and choice expressions, and adorning with chaste beauty, some of the loftiest conceptions, the product of his ample Causality, to be found in modern literature. Marvellousness was but indifferently developed; and accordingly we find little of the peculiar character it impresses on an author's style, and which abounds in the works of Scott. Perhaps the inactivity of this organ was a defect in Shelly's character, and made him too prone to reject whatever could not be tested by his senses, or demonstrated by his reason. Approbativeness was not deficient, but its undue action was restrained by his higher powers. As this sentiment covets praise indiscriminately, indifferent to its quality and source, whether it shall inspire' its possessor with manly ambition, or make him the victim of mere fugitive vanity, depends, of course, on the developement of other organs, and activity of their functions. In civilised society, no one is more liable to be abused; and unless governed by vigorous intellect, it completely enslaves and prostitutes the mind. Whoever suffers it to become his ruling impulse, may talk of moral courage and mental freedom, but does not possess them-knows not what they are. Its unrestrained action made Goldsmith often ridiculous, Byron sometimes a quack and mountebank, and Rousseau a madman. What, then, must be its pernicious effects upon weaker minds? In the common mind, if uncontrolled, it creates truckling, time-serving, mendicancy-makes him fear censure from the most worthless, and resort to all kinds of servility to avail it. To politicians, professors, writers, and preachers, it perpetually whispers expediency, and prevents them from uttering what they know to be truth. He, therefore, who would exercise the prerogatives of manhood, and possess the very soul within him-who, shuddering at the thought of slavery infinitely worse than that of the body, would employ his best faculties in nobler service than in pandering to others' prejudices, must learn betimes to curb this sentiment, and subject it to the government of reason. This smile-seeking, frown-fearing propensity did not blur the brilliant mind of Shelly. He was inspired by a lofty ambition, but had no "canine love of applause." Hence the unshackled exercise of his powers, his intellectual freedom, and the manly dignity of his character. Who, acquainted with his history, does not know that benevolence was as characteristic of the man as genius of the author? Any authentic likeness will show the organ correspondingly large. Conscientiousness was not less striking in developement and manifestation; and to know what was right, and fearlessly pursue it, formed the noble philosophy of his youth. Destructiveness and Combativeness were but moderately developed; and though some of the incidents of his life supplied them with abundant stimulus, they were ever restrained from all improper action. To preserve our benevolence in all its original freshness and fervour, while floating over the gentle streams of life, when the winds are all prosperous, and the untried heart responds in its enthusiasm to the "all good" of the Creator when he gazed upon Paradise, is not difficult, requires no magnanimity, merits no praise. But it is far different, and bespeaks a lofty mind, enlightened by the philosophy that cannot hate and dare not condemn, to cherish kindness and good-will towards all-to desire melioration of the mass, and rejoice in individual happiness, when our own course has been, and promises still to be, through the quicksands, shallows, and miseries of existence. Shelly received the due quantum of abuse, ever meted out to such as not only think for themselves, but act in accordance therewith. But the different effect of calumny upon him and Byron is worthy of notice, as marking a nice distinction in their characters. In Byron, it opened a fountain of bitterness, which poured itself forth in satire and malediction. Shelly it filled with more of sorrow than anger, pained and wounded Benevolence, but did not destroy it. Byron's Self-esteem and Approbativeness were deeply offended; Shelly's Conscientiousness, Benevolence, and Intellect. Byron felt abuse chiefly when aimed at himself; Shelly, whoever was the victim. The one cursed it as an encroachment on his rights; the other bewailed it as an outrage on justice. W. ARTICLE VI. PHRENOLOGICAL CHARACTER OF OBERLIN. The following cut is designed to present a correct likeness of the head of John Frederic Oberlin, who was greatly distinguished in one of the cantons of Switzerland for his talents, industry, and piety. There are many things connected with this head, which are peculiarly interesting to the phrenologist. It possesses all the natural conditions necessary to render its possessor both a good and a great man. The drawing indicates that the individual had an excellent temperament, being a combination of the nervous, bilious, and sanguine, in nearly equal proportions, which would give great physical strength and power of endurance, as well as a decided fondness for mental exercise and improvement. The brain appears to have been large, and was remarkably well-balanced. This last condition is one of the highest importance, and it is the leading feature to which we wish to direct special attention in the present character. Phrenologists have always laid great stress on the supremacy of the moral sentiments. They hold that such is the nature of the mental faculties, and their relations to the external world, that in order for man to secure his highest happiness, and effect the great objects of his existence in this world, his moral nature should have a predominating, a controlling influence. And this is the leading design of Christianity. But the true nature of man must be correctly understood, before we can fully perceive the complete and perfect adaptation of Christianity to produce this effect, or before we can very efficiently employ the means which God designed for the amelioration and salvation of man. As phrenology alone makes known to us the true nature of man's mental and moral faculties, it must ultimately become a powerful hand-maid of religion; for the former is but the counterpart of the latter. One is the book of nature; the other, of revelation: each bears the impress of Divinity. A most wonderful adaptation exists between the laws of the former and the precepts of the latter; and whenever, in the course of time, man shall use those means which are in perfect accordance with the truths of both, for civilising and Christianising the world, then, and not till then, can we rationally expect the blessing of God to follow invariably the means employed. God, in the fulfilment of his plans, can no more consistently suspend or violate the laws of his works, than he can blot out of existence the truths of his Word, which are as eternal and unchangeable as his own Divine existence. A great work, therefore, remains yet to be done in behalf of the regeneration of the race, and that, too, by human instrumentality. In an examination of the character before us, we shall find that the individual obeyed no less the laws of his mind, than the commands of Revelation. It is true, Oberlin inherited from his parents a remarkable endowment of the moral organs, which rendered him very susceptible of religious impressions. He had not those difficulties to contend with, or overcome, which falls to the lot of the great majority of men. We may correctly and truly say, that he was naturally inclined to be intelligent, virtuous, and moral. We will here introduce some remarks by Dr. Spurzheim on the history and character of Oberlin. This is an extraordinary head, a form that a phrenologist loves to contemplate. There is little brain at the basis, whilst all the upper and front regions are unusually large. The posterior sincipital portion being also in great proportion, independence of mind, steadiness, and perseverance in every pursuit and undertaking, will be prominent features in the exalted moral and religious character, indicated by the rest of the head. Self-esteem will here become dignity; Benevolence and Veneration be blended with, and made inseparable from, wisdom. In a word, such a cerebral organisation approaches in excellence the idea which phrenologists are apt to form of that of Jesus. This model of Christian piety found the inhabitants of his parish, isolated in five different villages, poor, ignorant, agitated by heinous passions, and without the most necessary means of comfortable existence. But by labouring unremittingly, he, by degrees, succeeded in changing their wretched condition. He taught them to cultivate potatoes, flax, and such vegetables as succeeded best in light and sandy soils. He laid out a nursery, in order to supply the peasants with trees of various kinds, and showed them the advantages they would reap by attending to their cultivation. He gave instructions to the children himself, teaching the younger to read, write, and calculate; while he lectured to the more advanced in age, upon the cultivation of fruit trees, the principles of agriculture, and the noxious and useful qualities of the plants which the country produced. He particularly accustomed them to order and cleanliness. The good pastor, with his parishioners at his back, actually worked at the formation of convenient ways from one village to another, and of a |