good and ready communication with the great road leading to Strasburg. To this city he sent children to become artisans, such as tailors, shoemakers, smiths, and carpenters, a female to learn midwifery, and a promising youth to study medicine and surgery. He himself had some knowledge of the healing art, used the lancet in cases of necessity, and preserved the most necessary remedies in his house, which he distributed as he thought they were required. He devoted his talents, time, labours, and whole life to the welfare of his flock. He persuaded a benevolent family, Legrand, to favour his philanthropic views, and to transfer their manufactory of ribands from Basle to his parish, and to furnish employment to the people.

Besides his vast care of all worldly concerns, he paid the greatest attention to moral and religious instruction, which he enforced in the most effectual manner by deeds as well as words. He ended a law-suit in which the parish had been involved for many years, and he brought good will and mutual love to dwell with his flock, instead of discord. He well deserves the title father, which his parishioners have given him. Their love and gratitude surely will not terminate with his existence, and the good he has done will live long after he is dust.

As Dr. Spurzheim very correctly remarks, respecting the head of Oberlin, "there is little brain at the basis, whilst all the upper and front regions are unusually large." It will be remembered, that the organs located at the base of the head, are chiefly those of the propensities or animal feelings; while those in the frontal and coronal regions, are the organs of the intellect and moral sentiments. Accordingly, the intellectual and moral nature will constitute the leading elements of character. In case an individual so organised is properly educated while young, and is placed under correct religious influences, he will be led to form a character which, in all its features, will approximate to a more perfect standard, than is rarely to be found-a character which will correspond, in some good degree, with the requirements of the word of God, as well as with the laws of the human mind. Enlightened Benevolence, Veneration, and Conscientiousness, will be the ruling faculties, teaching their possessor to "do justice, love mercy, and walk humbly before God." It is true, grace may do much for such an individual, but nature must first furnish the materials.

We can notice only a few points in the character of Oberlin, in addition to the clear and condensed summary of his history, which is contained in the above remarks of Dr. Spurzheim. Our limits prevent a critical analysis of his mental faculties, or extended quotations from his biography. The reader must examine the life of Oberlin for himself, and, if he be a phrenologist, he will find it a most interesting and profitable exercise to test the mental manifestations of Oberlin by the principles of phrenology-analysing each faculty by itself, and then considering all their diversified combinations-and he will find such a beauty, consistency, and perfection of character, as we believe can be VOL. II.-30

found no where else in the annals of history. It is an example well worthy of imitation.

"He

Oberlin was blessed with intelligent and pious parents. was," says his biographer, "from his very infancy, the subject not merely of pious convictions, but of holy affections towards his Heavenly Father. During my infancy,' says Oberlin, God often vouchsafed to touch my heart, and to draw me to himself. He bore with me in my repeated backslidings, with a kindness and indulgence hardly to be expressed.' His character, as displayed in the uniform tenor of his life, presented a remarkable combination of varied excellencies; for whilst much exalted sanctity and intrepid zeal were conspicuous, an unwearied ardour of doing good, and an habitual willingness to renounce his own interests to promote the well-being of his fellow-creatures, were equally evident. In addition to this, his extreme simplicity, conscientious integrity, sweetness of temper, and refinement of manner, caused him to be both ardently loved and sincerely revered; whilst his industry, his agricultural skill, his knowledge of rural and domestic economy, and the energy with which he carried his plans into effect the moment he was convinced of their utility, rendered him not only an example, but a blessing to the people among whom he resided, and afforded a delightful proof of the advantages that may accrue from a union of secular and spiritual duties."

We have said that, according to the principles of phrenology, the head of Oberlin was remarkably well-balanced. Every mental faculty, whether of the feelings, sentiments, or intellect, appears to have been equally developed; and from a thorough examination of his character, we cannot point out a single excess or deficiency. His social and domestic feelings were unusually ardent and strong, yet they were invariably governed by a well-disciplined intellect and enlightened moral sentiments. The faculties that give force, energy, and independence of character, were decidedly strong, but they were always directed to the wisest and most benevolent objects. He had naturally a great deal of tact, management, and shrewdness, but these qualities were never employed, only in advancing the happiness and best interests of his fellow-men. His intellect, both observing and reflecting, was of a high order. His knowledge of the arts, sciences, and literature, was very extensive. In fact, he was really profound in almost every department of learning. Had he been ambitious for fame and worldly renown, few in any profession or business could have acquired more applause and greater distinction. But Oberlin, cheerfully and unreservedly, consecrated all his talents aud attainments to the good of man, and the glory of his Maker.

His moral sentiments, as may be seen by reference to the likeness, were remarkably well-developed. The manifestations of these constitute the chief, the crowning excellence of his character. He seemed to be almost entirely destitute of selfishness. His whole life was one continued scene of disinterested benevolence. Surely, the remark of Dr. Spurzheim was not profane or irreverent, that such an organisation approaches, in excellence, the idea which phrenologists. are apt to form of that of Christ. In character, it certainly is an approximation to what we may rationally suppose was the character of man when he was created in the "likeness and image of God."

In conclusion, we may truly and justly say, that phrenology, when properly understood, teaches the supremacy of man's moral sentiments, and that its principles, when correctly applied, are calculated, in connection with divine grace, to restore to man the moral "likeness and image" of his Creator.

ARTICLE VII.

PATHOLOGICAL FACT.

[The following fact, bearing on the truth of phrenology, was com municated by Dr. Moore, of Claiborne, Ala., to Dr. Powell, who is well known in many of the southern states as an able advocate of the science.-ED.]

DR. POWELL,

Dear Sir-According to promise, I have endeavoured to procure for you the skull of the negro who was shot in the forehead, as I related to you, but I can find no one who knows the spot where he was buried; possibly I may yet learn. The facts of the case were these. He was shot as near the centre of the frontal bone as you could place your finger. There were some two or three table-spoonfuls of brain discharged from the wound. Every one present thought he would die in a very short time, and left him in the woods accordingly.

The company requested an old gentlemen, by whose house they had to pass, to send his negroes to bury him. They accordingly went; but they found him still living. They returned and informed their master of the fact, who had him brought to his house, supposing that he would die in the course of the night. But, to the great astonishment of all of us, he began to mend, and in a few days he was able to walk about, and steal and roast potatoes at night. When

in this condition, if asked a question, he would give a positive or negative answer by nodding or shaking his head, for he had entirely lost his capacity to use language. He finally became able to walk about the plantation with ease, and, to the astonishment of every one who knew his condition, he again ran off and committed some small thefts. He was caught twelve miles from where he started, brought back, and placed in jail, where he died. He lived a few days over six weeks after he was shot. The weather was very cold during

most of this time.

Yours, &c.,

L. R. MOORE.

ARTICLE VIII.

REMARKS ON THE RELIGIOUS BEARINGS OF PHRENOLOGY.

A very sensible and well-written article on this subject, appeared in the Western Pioneer (published at Rock Spring, Ill.) of December, 1838. A friend has kindly placed in our hands a copy of said paper, from which we copy the following excellent remarks. After explaining the elementary principles of the science, and the nature of the evidence on which they are based, the writer proceeds to remark as follows:

We have now come to the question at issue. Whether the hereditary principles of phrenology, which are based on established laws of nature, destroy man's free will, agency, or accountability? And whether the Bible is adapted to the phrenological character of man?

No man is condemned for that which he does not possess, and has not the means of acquiring. No one is censurable for doing that which he cannot avoid. We form a notion of right and wrong. That notion may be enlightened and correct-it may be obscure and erroneous. The animal propensities prompt to action, the superior sentiments give Firmness, Hope, Veneration, Conscientiousness, &c., in executing, and the intellectual faculties are capable of controlling and giving a right direction to action. The organs of the perceptive and reflecting faculties are employed in reasoning, and are capable of discriminating between right and wrong, when in possession of the requisite means. The promptings of the propensities are not compulsory; the intellectual faculties are free to choose or reject, to say yes or no. Suppose a man is prompted to steal, swear, or commit any other crime, it is the prerogative of the reasoning faculties to say,

Suppose a man's head is dis

thus far shalt thou go and no farther. proportioned, and partakes more of the animal than of the intellectual developement, for that he is not to be blamed, provided it is not a result of his own procuring. His progenitor may be censurable. The man who has but one talent, is accountable for only one. Education and the influence of external circumstances, no doubt, have much to do in giving the head its peculiar form, and the character its distinctive features. So far as means for the formation of a right character are at our command, thus far we are accountable: the nonimprovement of which is, what gives birth in part to the irregularity and disproportion of the mental and physical constitution. Excess, no doubt, is a powerful agent in producing a disproportion of the faculties. When the propensities are excessively gratified, their organs increase to an unnatural size, consequently, the organs of the intellect are enfeebled, diminished in size, and incapacitated for their appropriate duties. On the other hand, the organs of the intellect are increased to an unnatural size by intense study and mental application, the consequence is, that the animal organs are diminished in the same proportion, and rendered inefficient. Moderation in animal gratifications and intellectual pursuits, is imperiously demanded by the laws of our nature, a deviation from which is invariably attended with a disproportion of the mental organs. There is nothing in the laws of our nature which compels a man to do wrong. True, he may be strongly predisposed to vice, to the commission of this or that crime, but mark, predisposition is not compulsion. The will is free to choose or reject. Reason sits as judge, to decide all matters of right and wrong. The propensities are capable of acquiescing in all decisions.

We have now come to the second question. Whether the Bible is adapted to the prenological character of man?

To discover the adaptedness of the Bible to the principles of phrenology, it will be necessary to consider the organs which phrenology recognises, and their uses. The first organ we shall notice is Vitativeness, the use of which is to preserve life.

Alimentiveness,
Destructiveness,

the second organ, its use is to prompt to take food. the next, its use to destroy animals for food, and give efficiency of character. Amativeness, its use, propagation of the species-affection for the opposite sex. Philoprogenitiveness, its use, protection of offspring. Adhesiveness, its use, attachment, friendship. Concentrativeness, its use, to give continuity to feelings and intellect. Combativeness, its use, courage, self-defence. Secretiveness, its use, prudence to conceal. Acquisitiveness, its use, to provide for present and future wants. Constructiveness, its use, to construct, build, and