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language, but it is the servant of all; and we accordingly find its organs in the lowest place, and in the midst of those which furnish the materials for its exercise.

Having thus given this general view of the offices and the operations of the faculties, and of the localities of their organs, this Introduction may be concluded by a few cursory observations on some particular points, which are looked upon as pertaining to Phrenology, but which are, in reality, not by any means at all connected with its principles.

One very common observation made by persons unacquainted with Phrenology, is in the form of a wish: “I hope I have none of the bad faculties.” The science of Phrenology knows nothing of bad faculties: all are good, when in proper exercise.

. Acquisitiveness, misdirected, renders its possessor a miser; but Benevolence, called by the same individuals a good faculty, is equally liable to abuse, being, if not properly directed, the cause of the neglect of that moral duty, embodied in the phrase,

“Be just before you're generous.” Destructiveness is often abused, as being the organ of murder. This view also is erroneous. Murder is the abuse of Destructiveness. This faculty was not given to make men murderers. The arm is sometimes used to knock down a fellow-creature; but who argues that this is the proper use of this part of the body, and who considers the arm as a bad portion of his frame, because thus improperly used ?

It is, in addition, very frequently remarked, that Phrenology is opposed to religion. The following Essays will, perhaps, afford the best reply hereto. But the opposite extreme is gone to, and the question is asked,“ What can Phrenology have to do with religion ?” The answer is the following : religion has a reference to the human mind : it claims the important office of regulating the mental operations, and, in order to fulfil the same, presents motives leading to action. Now it is evident, that the way by which these motives come to be influential, will be better understood, and

their suitableness, as the means to the end, will be more clearly discovered, when an accurate knowledge of the human mind is possessed. Such a knowledge Phrenology presents; and therefore this science has an intimate connexion with religion. It is hoped that the following pages will render apparent this circumstance, that Phrenology is a very efficient handmaid of true religion, and a most determined foe of false.

Phrenology is opposed in another way. The opposition assumes the form of the following objection. “ The Phrenologists have so many faculties, and some quite the antipodes of the others.” But such an objection arises from a forgetfulness of the facts, testified to by many moralists, that man is apparently“ a bundle of inconsistencies.” No system, but t'iat of Phrenology, can explain these inconsistencies. Thus, a benevolent man is often very passionate: the Phrenologist asks his opponent to explain this contrariety. The only explanation offered is,“ his passion gets the better of him." But, how? the Phrenologist next inquires. The answer can be given only when it is known, that the faculties of Benevolence and of Destructiveness exist in the same individual. This solves the mystery.

But let it be ever remembered, that properly, there is no opposition between the faculties. The opposition arises from the faculties not being properly balanced. The Animal Feelings should be the servants of the Moral Feelings and Intellect, called the higher faculties. Instead hereof, they often assume the sovereignty ; against which usurpation the Moral Feelings are excited; and hence the opposition.

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