Hindoos; and in studying the organ of Tune or melody, we contrasted a row of musicians with an equal number of persons indifferent to music. In this way, the larger features come out prominently, and leave no doubt as to the conclusions deducible from them. It is in this way that the collections of skulls and casts of dead and living characters, formed by Deville and many of the phrenological societies, become of great practical value; and we would advise those who, like Dr. Holland, reject the evidence altogether, on the plea that the facts are not numerous enough, to study for three months those which already exist in such a collection as Deville's, before they again express an opinion on the subject. We are far from thinking that, after doing so, they will agree in every inference drawn from them by Deville himself, or by other phrenologists; for the latter, like other fallible men, often enough take a step beyond the point of solid support, and in consequence sink into the mud of error. But we should be greatly surprised to meet with any man of average honesty, intelligence, and industry, who did not rise from such an inquiry with a higher respect for the genius and labours of Gall, and with more than a suspicion that the new phy. siology of the brain is true, in its great principles at least, and requires only to be assiduously cultivated to lead ultimately to a rich harvest of important results. To those who really seek truth, we would say, Do not be too much influenced, either by the successes or the failures of the phrenologists, but go to nature and observe for yourselves. Individuals may make "lucky hits" or occasional "mistakes;" but if the main facts are true, they will remain to speak for themselves, in a voice which cannot be misunderstood by any one desirous of understanding them; and will be found to substantiate the opinion of Cuvier, that, as "Certain parts of the brain attain, in all classes of animals, a developement proportioned to the peculiar properties of these animals, one may hope, by following up these researches, at length to acquire some notion of the particular uses of each part of the brain."

Before leaving this part of the subject, we must repeat, that in judging of the developement of an individual organ, as a direct test of its function, its size ought first to be compared with that of the other organs in the same head, and not with any abstract or ideal standard. A faculty is strong or weak, in proportion to the other faculties of the same mind, and the general character takes its hue from its own predominant qualities. Hence the obvious nécessity of measuring mental power and cerebral developement, with reference to the individual himself, when seeking for proofs of the concomi tance of the one with the other. It is only by keeping in mind this

standard, that we can compare the size of an organ in one head with its size in another.

Long as we have already dwelt on the subject, there are numerous points of much importance, directly connected with it, which we have been obliged to pass over in silence, and others which we have touched upon very cursorily. But as our object is not to teach phrenology, but to draw attention to it as eminently deserving of serious inquiry on the part of the profession, our omissions are of less consequence. At the same time, we wish we could have spared room to state more fully what phrenology is, and to show a few of the numerous applications which may be made of it if it shall prove to be true. In the prevention, discrimination, and treatment of insanity, and of nervous diseases, it already affords great assistance to the physician; and when it shall be freed from some of its accompanying errors, and brought to a maturer state, there will hardly be a possibility of overrating its practical value in education, in legislation, in the prevention of crime, and the treatment of criminals, as well as in medicine. If true, it furnishes the elements of the physiology of the brain and of the philosophy of mind; and no ghost is required to tell us how useful both of these branches of knowledge must be in improving mankind, and adding to human happiness. Although we are not so thoroughly satisfied as to consider ourselves phrenologists, in the full sense of the term, we have paid enough of attention to it to warrant our forming a high estimate of its value, if it shall ultimately prove to be true. That it is rapidly advancing in professional estimation, is evident from many signs, and, perhaps, from none more clearly than the extent to which our best-conducted lunatic asylums are already under phrenological guidance. Every day, indeed, is adding to the number; and the direct evidence, proceeding from many quarters, that phrenology is found of daily and hourly use in the treatment of the insane, certainly affords a strong presumption that, in its great outlines at least, it must be both true and valuable.

We have said nothing about the objections against phrenology, founded on its alleged tendency to materialism, fatalism, irreligion, &c. &c.; because discussions about consequences are utterly superfluous till the truth be ascertained. IF PHRENOLOGY IS A TRUTH, it is impossible that its use can lead to any thing bad. If it is true, God is its author, and something more than assertion is needed to prove that He has connected any one truth with consequences necessarily hurtful to his creatures. IF IT IS FALSE, its consequences may and must be bad; but then the way to get rid of them, is to prove it false, in which case, the consequences will fall along with it

into one common grave, and give trouble to no one. We e may add, however, that to our minds it seems to leave materialism and fatalism precisely where it found them, and to plant religion on the imperishable basis of adaptation to the constitution which God has given to the mind of man.

ARTICLE II.

ON THE HARMONY BETWEEN PHILOSOPHY AND RELIGION.*

The human mind consists of observing and reflecting powers, animal propensities, and moral sentiments. The observing faculties take cognisance of existing objects and events simply as they present themselves; while the reflective powers perceive the relations existing among them. The reflecting faculties, joined with the moral feelings, constitute man's rational nature, and distinguish him from the brutes. Powers of action are conferred on man, by using which, under the guidance of his observing and reflecting intellect, he may subjugate external nature to a prodigious extent to his sway; and where this power is denied him, he may still, by studying the order of nature, accommodate his own conduct to its course, so as to reap advantages from its operations. Several conditions are necessary to render this arrangement beneficial to man: First, External nature must be regular, both in its elementary constitution and course of action: This we shall assume to be the case; because every well-ascertained fact in philosophy proves it to be so, and because the denial of it implies a charge of want of design and intelligence in the Creator, which we entirely reject. Secondly, The human mind and body must be constituted with a wise adaptation to the course of external nature: Every step in science affords additional proof that this proposition is true, and we assume it to be so. Thirdly, The human faculties must be in harmony with each other: If one feeling, legitimately directed, gave us a desire for an object, and another, also legitimately directed, an aversion to it; or if one portion of our intellect represented a certain course of action as calculated to lead to happy consequences, while other faculties induced us to perceive that the result would be disastrous; we could not possibly act as rational beings. If our elementary faculties were in

* From the 32th number of the Edinburgh Phrenological Journal. VOL. II.-32

their constitution contradictory, they could never enable us to discover which course we ought to follow, nor to feel satisfied with any mode of proceeding after we had adopted it.

The regularity of nature is admitted by every individual in the least acquainted with philosophy. We have heard Dr. Chalmers, from his divinity chair, expound and illustrate most eloquently the doctrine, that the material universe is regulated by fixed laws, which guide the minutest particles, as well as the most ponderous masses of matter, in their movements. He distinguished between the unascertained and the uncertain. The laws of the motions of the planets, for example, have been discovered, and philosophers can with certainty predict their positions and appearances at any future hour. The motions of a minute drop of water dashing over a mountain precipice are not ascertained, and, it may be, not ascertainable, by human observation; but they are equally certain as those of the mightiest orb that rolls in the boundless regions of space. That atom of matter obeys the laws of gravitation, attraction, and repulsion, as precisely as the earth observes her laws of motion in her circuit round the sun. In a sermon preached in St. George's church on 22d March, Dr. Chalmers is reported in the newspapers to have said:" As far as our observation extends, nature has always proceeded in an invariable course, nor have we ever witnessed, as the effect of man's prayer, Nature diverge from her usual course; but we affirm the doctrine of a superintending Providence as wide as the necessities of man."

The reflecting intellect of man is delighted with this view of the constitution of external creation; because, if the adaptation of the world to human nature be wise and benevolent, every step in knowledge must necessarily be one in happiness and virtue. The faculty of Causality, in particular, which has received its desires and powers of perception from the Creator, requires order and arrangement for its satisfaction. A world in which regularity of cause and effect was designedly wanting, would be in contradiction to a mind in which a faculty of Causality was implanted by the Creator; and this is a position which appears to us to be unassailable. There are some brains in which the organ of Causality is so small, that the perception of causation, and the desire to trace it and rely on it, are extremely feeble, and these will probably dissent from our present reasonings; but it is equally irrational to assume the perceptions of such individuals as standards of philosophical truth, as it would be to determine the importance of music as an art and science, by the opinions of a person extremely deficient in the organ of Tune.

Man has also received from the Creator, sentiments of Veneration,

Hope, Wonder, and Ideality, which, combined with Conscientiousness and intellect, render him a religious being. These faculties prompt him to inquire after, reverence, and love a Superior Being; in short, to acknowledge and obey a God.

The problem which we are now attempting to solve, is to reconCile the perceptions of Causality, which instinctively demands regulated order in all objects and events, with the desires of Veneration and Wonder, which love a God, doing according to his good pleasure in the armies of heaven and among the inhabitants of the earth. It is clear that no opinions in philosophy and religion can become practically useful which do not satisfy both orders of faculties. If we shall embrace a system of necessary causation without a God, our religious sentiments will remain unsatisfied; while, if we shall esta blish a belief in the superintendence of a particular Providence on such principles as to contradict the perceptions of Causality, we shall offend the strongest dictates of reason; and by neither means can we arrive at that internal harmony of feeling and perception which is essential to enjoyment, and also to the practical direction of conduct.

It appears to us that the Creator has constituted and arranged the external world, and the human mind and body, with admirable wisdom and benevolence in their reciprocal relationship; and that the efficient power of a particular Providence is exercised by the perfect. action of the general laws which He has established. In other words, that the general laws are so complete, that they rule every individual case in the best manner; so much so, that the result which they produce in each instance could not be varied without departing from the dictates of benevolenee and wisdom. This proposition will be best understood by means of practical illustrations.

Let us suppose that the father of a large family is seized with consumption, and is in danger of dying, and that the prayers of many a believing and loving relative are offered to the Throne of Grace for his recovery; those who contend for a special Providence, independently of general laws, expect that these prayers will be heard, and that, if God see it profitable for the patient and his family, he will restore the sufferer to health.

According to our idea, the first point of inquiry that presents itself is, whence does the condition from which deliverance is craved, originate? Consumption is a diseased affection of the material substance which composes the lungs; and we ask, did God command that organ of the body to depart from its healthy condition, to decay, and, by its imperfect action, to destroy the health of its possessor, with a view merely to show forth the power of his Providence in taking away or