The following are a few measurements from nature taken promiscuously from many more in my possession.

These measurements are taken above the muscular integuments, and show the sizes of the different heads in these directions; but I repeat that they are not given as indications of the dimensions of

any particular organs. The callipers are not suited for giving this latter information, for they do not measure length from the medulla oblongata, nor do they indicate breadth, both of which dimensions must be attended to, in estimating the size of individual organs. The new craniometer is preferable for ascertaining length, and the breadth may be judged of by means of the hand or eye. The average of these twenty heads will be higher than that of the natives of Britain generally, because there are several large heads among them, and none small.

It ought to be kept constantly in view, in the practical application of Phrenology, that it is the size of each organ in proportion to the others in the head of the individual observed, and not their absolute size, or their size in reference to any standard head, that determines the predominance in him of particular talents or dispositions. Thus, in the head of Bellingham, Destructiveness is very large, and the organs of the moral sentiments and intellect are small in proportion; and according to the rule, that, cæteris paribus, size determines energy, Bellingham's most powerful tendencies are inferred to have been towards cruelty and rage. In the skulls of several Hindoos, the organ of Destructiveness is small in proportion to the others, and we conclude, that the tendency of such individuals would be weakest towards the foregoing passions. But in the head of Gordon, the murderer of the pedlar boy, the absolute size of Destructiveness is less than in the head of Raphael; yet Raphael was an amiable man of genius, and Gordon an atrocious murderer. This illustrates the rule, that we ought not to judge by absolute size. In Gordon, the organs of the moral sentiments and intellectual faculties are small in proportion to that of Destructiveness, which is the largest in the brain; while in Raphael, the moral and intellectual organs are large in proportion to Destructiveness. On the foregoing principle, the most powerful manifestations of Raphael's mind ought to have been in the department of sentiment and intellect, and those of Gordon's mind in Destructiveness and animal passion; and their actual dispositions corresponded. Still the dispositions of Raphael would be characterised by the large size of this organ. It would communicate that warmth and vehemence

of temper, which are found only when it is large, although the higher powers might restrain it from abuse.

It is one object to prove Phrenology to be true, and another to teach a beginner how to observe organs. For the first purpose, we never compare an organ in one head with the same organ in another; because, it is the predominance of particular organs in the same head, that gives ascendency to particular faculties in the individuals; and, therefore, in proving phrenology, we compare the different organs of the same head. But in learning to observe, it is useful to contrast the same organ in different heads, in order to become familiar with its appearance in different sizes and combinations.

With this view, it is proper to begin with the larger organs; and two persons of opposite dispositions, in the particular points to be compared, ought to be placed in juxtaposition, and their heads. observed. Thus, if we take the organ of Cautiousness, we should examine its developement in those whom we know to be remarkable for timidity, doubts and hesitation. We should contrast the appearance of the organ in such cases with that which it presents in individuals remarkable for precipitancy, and into whose minds doubt or fear rarely enters or a person who is unable to distinguish one note from another, may be compared, in regard to the organ of Tune, with another who has a high natural genius for music. No error is more to be avoided, than beginning with the observation of the smaller organs, and examining these without a contrast.

An objection is frequently stated, that persons having large heads. have "little wit," while others with small heads are very clever." The phrenologist never compares mental ability in general with size of brain in general; for the fundamental principle of the science is, that different parts of the brain have different functions, and that hence the same absolute quantity of brain, if consisting of intellectual organs, may be connected with the highest genius; while, if consisting of the animal organs, lying immediately above and behind the ears, may indicate the most fearful energy of the lower propensities. The brains of Charibs seem to be equal in absolute size to those of average Europeans, but the chief developement of

the former is in the animal organs, and of the latter in the organs of sentiment and intellect; and no phrenologist would expect the one to be equal in intelligence and morality to the other, merely because their brains are equal in absolute magnitude. The proper test is to take two heads, in sound health, and of similar temperament and ages, in each of which the several organs are similar in their proportions, but the one of which is large, and the other small; and then, if the preponderance of power of manifestation is not in favor of the first, Phrenology must be abandoned as destitute of foundation.

In comparing the brains of the lower animals with the human brain, the phrenologist looks solely for the reflected light of analogy, to guide him in his researches, and never founds a direct argument in favor of the functions of the different parts of the human brain from any facts observed in regard to the lower animals; and the reason is, that such different genera of animals are too dissimilar in constitution and external circumstances, to authorise him to draw positive results from comparing them. Many philosophers, being convinced that the brain is the organ of mind, and having observed that the brain of a man is larger than that of the majority of tame animals, as the horse, dog, ox, have attributed the mental superiority of man to the superiority in absolute size of his brain; but the phrenologist does not acknowledge this conclusion as in accordance with the principles of his science. The brain in one of the lower creatures may be very large, and, nevertheless, if it be composed of parts appropriated to the exercise of muscular energy, or the manifestation of animal propensities, its possessor may be far inferior in understanding or sagacity to another animal, having a smaller brain, but composed chiefly of parts destined to manifest intellectual power. Whales and elephants have a brain larger than that of man, and yet their sagacity is not equal to his ; but nobody pretends that the parts destined to manifest intellect are larger, in proportion to the convolutions intended to manifest

* Dr. Vimont of Paris, in his work on Human and Comparative Phrenology, has made an admirable and splendid contribution to the science in this department. + Spurzheim's Physiognomical System, chap. 4.

propensity, in these animals than in man; and hence the superior intelligence of the human species is no departure from the general analogy of nature.

In like manner, the brains of the monkey and dog are smaller than those of the ox, ass, and hog, and yet the former approach nearer to man in regard to their intellectual faculties. To apply the principles of Phrenology to them, it would be necessary to discover what parts manifest intellect, and what propensity, in each species; and then to compare the power of manifesting each faculty with the size of its appropriate organ. If size were found not to be a measure of power, then, in that species, the rule under discussion would fail; but even this would not authorise us to conclude that it did not hold good in regard to man; for human Phrenology is founded, not on analogy, but on positive observations. Some persons are pleased to affirm, that the brains of the lower animals consist of the same parts as the human brain, only on a smaller scale; but this is highly erroneous. If the student will procure brains of the sheep, dog, fox, calf, horse, or hog, and compare them with the human brain, or the casts of it sold in the shops, he will find a variety of parts, especially in the convolutions which form the organs of the moral sentiments and the reflecting faculties, wanting in the animals.

In commencing the study of Phrenology, it is of great importance to have a definite object in view. If the student desire to find the truth, he will consider first the general principles, developed in the introduction, and the presumptions for and against them, arising from admitted facts in mental Philosophy and Phys iology. He will next proceed to make observations in nature, qualifying himself by previous instruction in the forms, situations, appearances, and functions of the organs.

The circumstances which modify the effects of size, are constitution, health, and exercise; and the student ought never to omit the consideration of these, for they are highly important. The first and second have already been considered on pages 29, 30, and 31, to which I beg leave to refer. In addition to what is there stated, I observe that the temperaments rarely occur simple in any