applied to tragedy. We may weep at a tragedy represented on canvass, and know all the while that there are only colors and forms before us. On the same principle we may shed tears at seeing a tragedy acted, which is just a representation, by means of words and gestures, of objects calculated to rouse the faculties, and yet suffer no delusion respecting the reality of the piece.

If the propensities and sentiments become excessively active from these representations, they may overpower the intellect; a temporary belief may follow; and the feeling will be the stronger; but, in this case, it appears to me, that the strong emotion does not arise from a previous illusion of the understanding; but that misconception in the intellect is the consequence of the feelings having become overwhelming.

If

The law of our constitution now explained, accounts also for several of the phenomena of insanity. All the organs are liable to become violently and involuntarily active through disease; this produces mental excitement, or violent desires, to act in the direction of the diseased organs. If Combativeness and Destructiveness be affected in this manner, madness or fury, which is just an irresistible propensity to violence and outrage, will ensue. the organ of Cautiousness become involuntarily and permanently active through disease, fear will constantly be felt, and this constitutes melancholy. If Veneration and Hope be excited in a similar way, the result will be involuntary emotions of devotion, the liveliest joy and anticipations of bliss; which feelings, fixed and immoveable, amount to religious insanity. It frequently happens that a patient is insane on a single feeling alone, such as Fear, Hope, or Veneration, and that, if the sphere of activity of this feeling be avoided, the understanding on other subjects shall be sound, and the general conduct of the patient rational and consist

Thus, a person insane in Self-Esteem, sometimes imagines himself a King; but on all other topics he may evince sound sense, and consecutiveness of judgment. This results from the organs of intellect being sound, and only the organ of Self-Esteem diseased. Sometimes well-meaning individuals, struck with the clearness of the understanding in such patients, set themselves to

point out, by means of argument, the erroneous nature of the notions under which they suffer, supposing that, if they could convince their intellect of the mistake, the disease would be cured; but the malady consists in an unhealthy action of the organ of a sentiment or propensity, and as long as the disease lasts, the insane feeling, which is the basis of the whole mental alienation, will remain, and argument will do as little to remove it, as a speech in removing gout from the toe.

The converse of the doctrine now explained, also holds good; that is to say, if the organ be not active, the propensity or emotion connected with it cannot be felt; just as we cannot hear a sound when the auditory apparatus is not excited by the air.

The most important practical consequences may be derived from this exposition of our mental constitution. The larger any organ is, the more is it prepared to come into activity, and the smaller, the less so. Hence an individual prone to violence, to excessive pride, vanity, or avarice, is the victim of an unfavorable developement of brain; and in our treatment of him we ought to bear this fact constantly in mind. If we had wished, for example, to render Bellingham mild, the proper proceeding would have been, not to abuse him for being ill-tempered, for this would have directly excited his Destructiveness, the largeness of which was the cause of his wrath, but to address ourselves to his Benevolence, Veneration, and Intellect, that, by rousing them, we might assuage the vehemence of Destructiveness. In a case like that of David Haggart, in whom Conscientiousness was very deficient, we ought always to bear in mind, that in regard to feeling the obligation of justice, such an individual is in the same state of unhappy deficiency as Mr. Milne is in perceiving colors, and Anne Ormerod in perceiving melody; and our treatment ought to correspond. We would never think of supplying Anne Ormerod's deficiency of Tune by harsh treatment; and if Haggart's Conscientiousness was naturally as deficient, we could as little have succeeded in enabling him to feel and act justly by mere severity of punishment. The reasonable plan in such cases is, first, to place the individual in circumstances as little as possible requiring

the exercise of the deficient faculty; not to place Anne Ormerod in a band of singers; nor one like David Haggart in a confidential situation, where property is entrusted to him. In the next place, to present to all the organs of the higher sentiments which he possesses largely developed, motives calculated to control the propensities, so as to supply, as much as possible, the place of the feeble Conscientiousness.

If the principle that large organs give strong desires, and small organs weak impulses, be correct, Phrenology must be calculated in an eminent degree to be practically useful in society. If, in choosing a servant, we are afraid or ashamed to examine the head, and light upon one with a brain extremely deficient, like that of Mary Macinnes, and if certain strong animal feelings accompany this developement, we shall unquestionably suffer great annoyance as the consequence. If we select a servant very deficient in Conscientiousness as a child's maid, she will labor under a natural blindness to truth, and not only lie herself, but teach the children entrusted to her care this abominable vice. If a merchant selects a clerk with a head like David Haggart's, and places money at his disposal, the strong animal feelings, unrestrained by Conscientiousness, will prompt him to embezzle it. It is incredible to what an extent evils might be mitigated, or prevented in society, by the practical application of this principle. I have applied it in the selection of servants with great advantage.

In the next place, if the presentment of the object of a faculty rouses it into instant activity, as suffering benevolence, or danger fear, this becomes a highly important principle in the education of children. If we put on the natural language of Destructiveness and Self-Esteem in our intercourse with them, we shall cultivate those very faculties in their minds, by exciting the organs; if we manifest Benevolence and Veneration in their presence, we shall excite the same faculties in them; if we discourse constantly about money, the desire of increasing it, and the fear of losing it, we shall stimulate the organs of Acquisitiveness, and Self-Esteem in them, and increase the power of these propensities.

In the third place, The faculties of which we are now speaking

may be excited to activity, or repressed, indirectly, by an effort of the will. Thus, the Knowing and Reflecting Faculties have the function of forming ideas. If these faculties be employed to conceive internally objects fitted by nature to excite the propensities and sentiments, the latter will start into activity in the same manner, but not with so much intensity as if their appropriate objects were externally present. For example, if we conceive inwardly an object in distress, and Benevolence be powerful, compassion will be felt, and tears will sometimes flow from the emotion produced. In like manner, if we wish to repress the activity of Ideality, we cannot do so merely by willing that the sentiment be quiet; but if we conceive objects fitted to excite Veneration, Fear, Pride, or Benevolence, the organs of these feelings will then be excited, and Ideality will sink into inactivity. The vivacity of the feeling, in such cases, will be in proportion to the strength of the conception, and the energy of the propensities and sentiments together.

If

If the organ of any propensity or sentiment enter into vigorous activity from internal causes it will prompt the intellectual faculties to form conceptions fitted to gratify it; or, in other words, the habitual subjects of thought in the mind are determined by the organs which are predominantly active from internal excitement. the cerebellum be permanently active, the individual will be prone to collect pictures, books and anecdotes, fitted to gratify this feeling; his mind will be much occupied with such ideas, and they will afford him delight. If, in another individual, Constructiveness, Ideality and Imitation, be internally active, he will desire to see pictures, busts, and works of art, in which skill, beauty and expression, are combined; or he will take pleasure in inventing and constructing them. He will know much about such objects, be fond of possessing them, and of talking of them. If, in another individual, Acquisitiveness be internally active, he will feel a great and natural interest in all matters connected with wealth, and be inspired with an eager curiosity to know the profits of different branches of trade, and the property possessed by different individuals. If Benevolence be internally active, the mind will run habitually on schemes of philanthropy, such as those of Howard,

Mr. Owen, or Mrs. Fry. In these cases, the liking for the object or pursuit may depend upon the particular propensities or sentiments which are active; the intellectual faculties serving as the ministering instruments of their gratification; or it may arise from the activity of the intellectual faculties themselves, if the pursuit is purely intellectual, such as the study of mathematics or Algebra.

These principles explain readily the great variety of taste and dispositions among mankind; for in no two individuals is exactly the same combination of organs to be found, and hence every one is inspired with feelings in some degree peculiar to himself, and desires objects fitted for his special gratification.

As the faculties of the Propensities and Sentiments do not form Ideas, and as it is impossible to excite or recall directly by an act of the will, the feelings or emotions produced by them, it follows that these faculties have not the attributes of Perception, Conception, Memory, Imagination: They have the attribute of Sensation alone; that is to say, when they are active, a sensation or emotion is experienced. Hence Sensation is an accompaniment of the activity of all the faculties which feel, and of the nervous system in general; but sensation is not a faculty itself.

The laws of the KNOWING and REFLECTING faculties are different These faculties form Ideas, and perceive Relations; they are subject to the will, or rather constitute will themselves, and minister to the gratification of the other faculties which only feel.

1st, These faculties, also, may be active from excitement of the organs by internal causes, and then the kinds of ideas which they are fitted to form are presented involuntarily to the mind. The musician feels the notes flowing on him uncalled for. A man in whom Number is powerful and active calculates by a natural impulse. He in whom Form is vigorous, conceives figures by internal inspiration. He in whom Causality is powerful and active, reasons while he thinks, without an effort. He in whom Wit is energetic, feels witty conceptions flowing into his mind spontaneously, and even at times and places when he would wish them not to appear.