than had at first occurred to me; and in some other persons, notoriously known to be fond of good eating and drinking, I found a confirmation of my suppositions. This prominence of the bony arch, I think, must be an absolute consequence of the part of the cranium lying under the temporal muscle being pushed outwards, and diminishing, in that direction, the space of the fossa. Besides this greater convexity of the arch, the part also of the skull situated immediately above it, under the organ of Acquisitiveness, will in this case be observed to be more full and protruding. The large

ness of head produced in this way can by no means be mistaken for a mere prominent cheek-bone, nor for the organs of Acquisitiveness, or Destructiveness, or Constructiveness, situated higher, behind, and in front of it. Having found the said parts in some persons much compressed, in others less so, and, as I think, the disposition of mind always proportionate to it, and not yet having met with any exceptions, I cannot but hold my opinion to be true."

I have been informed that Mr. Crook also, without knowing Dr. Hoppe's remarks, had arrived at a similar conclusion as to the situation of the organ.

The external part to which Dr. Hoppe alludes, was formerly included by Dr. Spurzheim within the limits of Destructiveness; but in Dr. Gall's busts and plates, that organ was not carried so far forward, and the function of the part in question was marked by Dr. Gall as unascertained. Dr. Spurzheim now coincides in the soundness of the views of Dr. Hoppe, and the organ is regarded as probable. The part of the brain indicated by these gentlemen is different from the convolutions corresponding to that in which the olfactory nerves originate in the sheep. In the human brain the function of that part is therefore still unascertained.

ORGAN OF THE LOVE OF LIFE.

In conversing with a variety of individuals about their mental feelings, no fact has more forcibly arrested my attention than the difference which exists in the love of life. It will be assumed by

many, that this is an universal desire, glowing with equal intensity in all; but this is not the fact. All possess the feeling, but its degrees vary much more than is generally imagined. Some individuals desire life so intensely, that they view death as the greatest calamity; they declare, that rather than part with existence, they would submit to live in endless misery; the bare idea of annihilation is unsupportable to their imaginations; and they found an argument for immortality on the position that God cannot be guilty of the injustice of making them conscious of so great a boon as life, and subsequently depriving them of it; to nave lived, according to them, gives an indefeasible title to continue to live. Other individuals, again, experience no such passion for existence; they regard pain and parting with the objects of their affections, as the chief evils of death; so far as the mere pleasure of living is concerned, they are ready to surrender it with scarcely a feeling of regret; they discover nothing appalling in death, as the mere cessation of being; and do not feel the prospect of immortality to be essential to their enjoyment of the present life. I have found these different feelings combined with the most opposite dispositions in all other respects; the great lovers of life were not always the healthy, the gay and the fortunate; nor were those who were comparatively indifferent to death, always the feeble, the gloomy and misanthropic; on the contrary, the feeling' exists strongly and weakly in these opposite characters indiscriminately.

Neither does the difference depend on the moral and religious qualities of the individuals; for equal morality and religion are found in combination with either sentiment. This is a point in human nature not generally adverted to; nevertheless, I have obtained so many assurances of the existence of these different feelings, from individuals of sound judgment and unquestionable veracity, that it appears to me highly probable, that there are a special faculty and organ for the Love of Life. We seem to be bound to existence itself by a primitive instinct, just as we are led by other instincts, to provide for its continuance and transmission. The organ is probably situated in the base of the brain.

The only fact tending to illustrate its position, is one observed by Dr. A. Combe, and recorded in the Phrenological Journal, vol. iii. p. 471. In describing the dissection of the brain of a lady upwards of sixty, who for many years had been remarkable for continual anxiety about her own death, he observes, that "the enormous developement of one convolution at the base of the middle lobe of the brain, the function of which is unknown, was too striking not to arrest our attention; it was that lying towards the mesial line, on the basilar and inner side of the middle lobe, and consequently of Destructiveness. The corresponding part of the skull showed a very deep and distinctly-moulded cavity or bed running longitudinally, with high and prominent sides, and presenting altogether an appearance much more striking than in any skull I ever saw. From the situation of this convolution, its developement cannot be ascertained during life, and hence its function remains unknown. Whether it may have any connexion with the Love of Life is a circumstance which may be determined by future observations; all that we can say at present is, that the Love of Life, seems to be a feeling sui generis, and not proportioned to any faculty, or combination of faculties, yet known,— that in the subject of this notice it was one of the most permanently active which she possessed, and that in her the convolution alluded to was of very unusual magnitude; but how far the coincidence was fortuitous, we leave to time and observation to determine."

7.-SECRETIVENESS.

THE organ is situated at the inferior edge of the parietal bones, immediately above Destructiveness, or in the middle of the lateral portion of the brain. When the organ of Destructiveness is much developed, it may be mistaken, by the inexperienced observer, for the organ of Secretiveness; so that it is necessary to remark, that the latter organ is placed higher, and rather farther forward, than the former; and that, instead of presenting the form of a segment of a circle, it is extended longitudinally. When both

organs are highly developed, the lower and middle portion of the side of the head is characterized by a general fulness.

Dr. Gall gives the following history of the discovery of this

In early youth, he was struck with the character and form of the head of one of his companions, who, with amiable dispositions and good abilities, was distinguished by cunning and finesse. His head was very large at the temples, and in his natural attitude it projected forward. Although a faithful friend, he experienced an extraordinary pleasure in employing every possible device to make game of his school-fellows, and to deceive them. His natural language was absolutely the expression of cunning, such as Dr. Gall had often observed in cats and dogs, when, playing together, they wished to give each other the slip. At a subsequent period, he had another companion, who, at first, appeared candor personified; no one had ever distrusted him; but his gait and manner were those of a cat watching a mouse; he proved false and perfidious, and deceived, in an unbecoming manner, his young schoolfellows, his tutors, and his parents. He carried his head in the same attitude as before mentioned; his figure was handsome; and his head exceedingly large at the temples. One of Dr. Gall's patients, who died of phthisis, generally passed for a very honest man: after his death, Dr. Gall was struck with the largeness of his head in the temporal region; and shortly afterwards learned, that he had cheated his acquaintances, and even his mother, of considerable sums of money. At Vienna he was often in the company of a physician, possessed of much information, but who, on account of his character of a cheat, was generally despised. Under pretence of dealing in objects of art, and lending on pledges, he robbed all who put confidence in him. He carried his tricks and cheats to such a length, that the government warned the public, through the medium of the public journals, to beware of him; for he had practised his arts with such dexterity, that he could never be legally condemned. He often told Dr. Gall, that he knew no pleasure equal to that of deceiving, especially persons who distrusted him most. As the head of this individual also was very large at the temples, Dr. Gall was impressed with the idea that

there is a primitive tendency towards cunning in the mind, and that it is manifested by this particular cerebral organ. An immense number of observations have confirmed his conjecture.

The nature and object of this propensity appear to be the following: The various faculties of the human mind are liable to involuntary activity from internal causes, as well as from external excitement. Thus, Amativeness becoming active, gives feelings corresponding to its nature: Acquisitiveness inspires with strong desires for wealth; and Love of Approbation fills the mind with projects of ambition. Every one will be conscious that these or similar feelings, at times rush into his mind involuntarily, and frequently refuse to depart at the command of the understanding. If outward expression were given to these impulses, in all their vivacity, as they arise, social intercourse would be disfigured by a rude assemblage of disgusting improprieties, and man would shun the society of his fellows as more loathsome than pestilence or famine. Shakspeare, with that accuracy of observation which distinguishes him, has pourtrayed this feature of the human mind.

"Utter my thoughts? Why, say they are vile and false

As where's that palace, whereinto foul things

Sometimes intrude not? Who has a breast so pure

But some uncleanly apprehensions

Keep leets and law-days, and in session sit

With meditations lawful?" - Othello, Act iii. Scene 3.

Some instinctive tendency, therefore, to restrain within the mind itself, to conceal, as it were, from the public eye the various desires and emotions which involuntarily present themselves in the mind, was necessary to enable the understanding to regulate their outward expression; and nature appears to have provided this power in the faculty of Secretiveness. It is an instinctive tendency to conceal, and the legitimate object of it appears to be, to restrain the outward expression of our thoughts and emotions, till the understanding shall have pronounced judgment on their propriety.

Besides, man and animals are occasionally liable to the assaults of enemies, which may be avoided by concealment, in cases where strength is wanting to repel them by force. Nature, therefore, by