lovers of natural science, the most rational gratification and refined delight. The remarks in this report on the "accommodation" of a cabinet, manner of "collecting specimens," &c., being rather local in their nature, and of less general importance, our limits compel us to omit. ARTICLE IV. ON THE HARMONY BETWEEN PHRENOLOGY AND REVELATION. Mr. Editor, The assertion has so often been made by the most competent judges, that phrenology is not inconsistent with revelation, that it need not again be repeated. Still it is worth while occasionally to point out the more striking instances in which the science, in its delineations of human nature, is confirmed by those of Holy Writ. For though the enlightened and philosophical mind need no facts or examples to show that, as the God of revelation is also the God of nature, the truths of the latter must necessarily be consistent with those of the former, yet the less instructed often find some indvidual facts, or single illustrations, the best means of stopping the mouths of gainsayers, and of disproving the assertions of captious and shortsighted objectors. The Apostle Paul possessed a thorough education, and enjoyed superior advantages for observing and studying human nature. With the greatest clearness, simplicity, and compactness of language, he describes man and his characteristics just as he found them. And they have always been the same. Let us now compare one of his descriptions of man with those of phrenology; and, if I mistake not, we shall find, on an analysis of that full and detailed enumeration of mental manifestations contained in the latter part of the first chapter of his Epistle to the Romans, that what he calls the man of "vile affections"-a "reprobate mind," &c.— possessed qualities precisely similar to those which phrenology would predicate, from the extreme abuses of certain very large or deficient cerebral developements. (See Rom. 1 chap. 26th verse to the end.) That I may not occupy too much of your space, I will endeavour to imitate the brevity of the apostle's description. Instead of compound manifestations, I place the principle word involved, directly opposite to the faculty which aids chiefly to produce them-thus, envy is the result of Self-esteem, Approbativeness, and Destructiveness, it is put under each; much of the effects of combination is still left for the reader to supply, without its being pointed out. Amativeness, very large, ungoverned-" Fornication," v. 29. domy," v. 26, 27. "So Philoprogenitiveness, very small-"Without natural affection," v. 31. v. 29. Conscientiousness, very deficient-"Covenant breaking," v. 31. "Full of all unrighteousness, wickedness, and maliciousness," v. 29. Firmness, very large Benevolence, deficient "Implacable, unmerciful," v. 31. Veneration, very small, &c.-" Disobedient to parents, haters of God," v. 30. Causality, deficient, Acquisitiveness, very large, unrestrained-"Covetousness," v. 29. Constructiveness, very large moral sentiments "Inventors of evil things," v. 30. Intellectual Faculties, (as a whole,) deficient-" Without understanding," v. 31. Swept away by their propensities, They do what they know to be worthy of death, v. 32. The reader will perceive that every idea, and almost every word, contained in those seven verses of Romans—and nothing else—are wrought into this most consistent and unmitigable bad character. The analysis might be carried still farther, and thus the harmony between the two descriptions rendered more perfect and striking, but I must leave that process for the reader. The abuses of the propensities and sentiments are given by the apostle with the greatest minuteness and accuracy; for it is their abuses chiefly that make character positively bad. The intellect is given in the whole group, for that was enough to show that, either from deficient strength or improper exercise, it could not easily restrain such propensities. Surely, every imagination of the feelings and thoughts of such must be evil, and that, too, continually. New York, December, 1839. E. C. B. ARTICLE V. ON THE USES OF PHRENOLOGY." In a former number, we pointed out the grand distinction between an instinctive and a rational being. An instinctive creature receives from the Creator, not only desires to pursue certain ends, but inspiration of the best manner of attaining them. In itself it is ignorant of the power and wisdom that direct its actions. A mother among the inferior animals is impelled, by pure instinct, to administer to her offspring that kind of protection, food, and training, which its nature and circumstances require; and so admirably does she fulfil this duty, even at the first call, that human sagacity could not improve, or rather not at all equal her treatment. The actions of these animals bear the strongest marks of wisdom, founded on perfect knowledge of their own nature and circumstances; but this knowledge does not reside in them, but in their Author. A rational being, also, is endowed with instinctive tendencies to act; but, instead of being directed by Divine wisdom towards the best manner of gratifying its desires, it has received intellectual faculties, by the employment of which, it may make this discovery for itself. Man is such a being: he is impelled by a variety of propensities and sentiments; but the privilege is conferred on him of discovering, by means of his intellectual powers, in what manner he should gratify these, so as best to promote his own happiness. The Creator, who constituted the desires and directed the actions of the inferior animals, knew the nature of the creatures, and of the external influence to which they would be exposed, and He adjusted the one to the other, so as to secure to them the highest enjoyment of which their natures are susceptible, in reference to the general constitution of the world. Man, to render himself happy as a rational being, must discover his own nature, and that of external objects, and form his institutions, and direct his actions, with the same wise reference to those which are displayed in the habits and actions of the inferior creatures, in relation to their nature and external circumstances. A question of vast importance, in regard to man, presents itself at the very threshold of our inquiries. Of what elements is he composed, and with what powers is he endowed? If an agriculturist were desired to superintend the cultivation of an exotic plant of the highest value for human food, of the most exquisite beauty in form * From the 26th number of the Edinburgh Phrenological Journal. and colour, and suited, when brought to perfection, for the most admirable purposes of general utility, he would anxiously inquire into the constitution of the plant, into its relation to particular soils, particular temperatures, particular degrees of humidity, and, in short, into every property inherent in itself, and into every relation which subsisted between it and external objects which might influ ence its condition; and he would treat it according to the dictates of his soundest judgment, formed upon consideration of these particular matters of fact. Man, as a being of creation, must be dealt with in a similar way. It is quite certain, however, that down to the present day he has never been treated in this manner; and that, if questions were put to a thousand individuals, selected indiscriminately out of the most enlightened countries in the world, regarding the general physical constitution of man, the elementary faculties of his mind, including the objects of these faculties, the habits and occupations that are best calculated to favour the healthy developement of his corporeal frame, and to invigorate and fill with enjoyment his mental powers, and the great aim of his existence, the answers would present that utter discoruance and contradiction which betray profound and general ignorance on every one of the topics here mentioned. This condition of ignorance is necessarily fatal to man's enjoyment as a rational being. In point of fact, human institutions of every description have hitherto emanated from his instinctive feelings and desires, guided by mere glimmerings of intelligence; and hence arise the general misery and feeling of disappointment which so widely pervade society, the want of satisfaction in daily pursuits, and the incessant demand for reform in church and state, which every where is heard. Men, in whom the inferior propensities predominate, are discontented, because too many curbs exist on their acquisitiveness, love of power, and general desire for animal indulgence. The institutions of society contain too much of morality and religion to be in accordance with the nature of this class. again, in whom the higher sentiments and intellect predominate, are unhappy because the pursuits which are forced on them by existing manners, bear too closely a reference to mere animal gratification; they desire society in which moral and intellectual pleasures shall be the aim, and the pursuit of wealth only the means, of existence; and they find around them only insatiable appetites for wealth and ostentation, constituting the objects of life. This class finds among mankind much desire for good, but preposterous notions of the objects which constitute it, and of the manner of attaining it; it discovers, in the laws, much of justice and humanity, but still larger Men, infusions of absurdity, injustice, and barbarism; in the political institutions of the country, much that is excellent, but still more that is defective, irrational, and calculated to foster the lower, and check the progress of the higher, principles of our nature. They are therefore discontented, and loudly demand reform and improvement. This universal discordance proves that the nature of man is a mystery to man himself; to us it appears the natural result of his past and present ignorant condition; but we look to phrenology as the means by which a better order of things will, in due time, be introduced. It will require centuries to operate the change; but, in the history of the race, these are like days in the life of an individual. Some of our reasons for expecting this advantage from phrenology, are the following: To render man happy, his body must be maintained in a state of constant health. The nervous system, including the brain, is the fountain of all enjoyment in sensation and emotion, and it is most intimately connected with respiration and digestion. When all external stimulus is withdrawn, and the individual is thrown entirely back on his own sensations, he will experience a pleasing consciousness of existence when in perfect health; if he does not do so, if any sensation of weakness, listlessness, irritation, anxiety, or unhappiness, be experienced, the corporeal frame is not in its best condition; it is not in that state which the Creator, in endowing it with the susceptibility of happiness, intended it to be, and by bestowing reason on man, commanded it to be maintained. To secure health, the individual must exert his muscular frame for several hours every day in the open air, or at least exposed to a free circulation of air; he must observe the rules of cleanliness and temperance; he must exercise his moral and intellectual faculties several hours every day on pursuits congenial to their nature; and he must sleep in wellaired apartments, and neither for too long nor too short a time. The institutions and manners of society at present render it absolutely impossible to fulfil these laws of our nature. Mechanics are compelled to labour with their muscles beyond what is serviceable to their moral and intellectual enjoyment; men in the middle ranks of life are confined within shops, counting-houses, or writing-chambers, so as to be denied muscular exertion adequate to maintain perfect health, and their pursuits have reference so exclusively to objects connected with the gratification of the inferior feelings, that no adequate stimulus or cultivation is afforded to their moral and intellectual powers; while ladies generally, and men in the higher ranks of society in particular, are rendered miserable through want of objects of interest calculated to excite them to that degree of bodily |