that man, viewed in regard to his mental constituti animal—moral—-and intellectual being. To disc adaptation of these parts of his nature to his exte cumstances, we must first know what are his vari mal, moral, and intellectual powers themselves. ogy gives us a view of them, drawn from observati as I have verified the inductions of that science, satisfy myself that it is the most complete and cor position of the Nature of Man which has yet been adopt its classification of faculties as the basis of th quent observations. According to Phrenology, t Human Faculties are the following:

Order I. FEELINGS.

Genus I. PROPENSITIES-Common to Man with t

Animals.

THE LOVE OF LIFE.

AN APPETITE FOR FOOD.-Uses: Nutrition.-Abuses: GI drunkenness.

1. AMATIVENESS; Produces sexual love.

2. PHILOPROGENITIVENESS.-Uses: Love of offspring.—Abi
pering and spoiling children.

3. CONCENTRATIVENESS.-Uses: It gives the desire for per
place, and for permanence of emotions and ideas in t
Abuses: Aversion to move abroad; morbid dwelling
emotions and ideas, to the neglect of external impres
4. ADHESIVENESS.-Uses: Attachment; friendship and s
from it.-Abuses: Clanship for improper objects, at
worthless individuals. It is generally strong in wom
5. COMBATIVENESS.-Uses: Courage to meet danger, to ov
culties, and to resist attacks.-Abuses: Love of con
tendency to provoke and assault. This feeling obv
man to a world in which danger and difficulty abou
6. DESTRUCTIVENESS.-Uses: Desire to destroy noxious o
kill for food. It is very discernible in carnivorou
Abuses: Cruelty, desire to torment, tendency to
harshness and severity in speech and writing.
places man in harmony with death and destructi
woven into the system of sublunary creation.

7. SECRETIVENESS.-Uses: Tendency to restrain within

expecter to this

Locu-ost hapis

3 Në xxx8-Gives the

17. HOPE.-Uses; Tendency to expect and to look forward to the future with confidence and reliance; it cherishes faith.-Abuses: Credulity, absurd expectations of felicity not founded on reason. 18. WONDER.-Uses: The desire of novelty, admiration of the new, the unexpected, the grand, the wonderful, and extraordinary.Abuses: Love of the marvellous, astonishment. -Note. Veneration, Hope, and Wonder, combined, give the tendency to religion; their abuses produce superstition and belief in false miracles, in prodigies, magic, ghosts, and all supernatural absurdities. 19. IDEALITY.-Uses: Love of the beautiful and splendid, the desire of excellence, poetic feeling.-Abuses: Extravagance and absurd enthusiasm, preference of the showy and glaring to the solid and useful, a tendency to dwell in the regions of fancy, and to neglect the duties of life.

20. WIT-Gives the feeling of the ludicrous.

21. IMITATION-Copies the manners, gestures, and actions of others, and nature generally.

Order II.

INTELLECTUAL FACULTIES.

Genus I. EXTERNAL SENSES.

FEELING OF TOUCH. (Uses: To bring man into communication with ex

TASTE.

SMELL.

HEARING.

LIGHT.

ternal objects, and to enable him to enjoy them. -Abuses: Excessive indulgence in the pleasures arising from the senses, to the extent of impairing the organs and debilitating the mind.

Genus II. INTELLECTUAL FACULTIES-which perceive existence.

22. INDIVIDUALITY-Takes cognizance of existence and simple facts. 23. FORM-Renders man observant of form.

24. SIZE-Renders man observant of dimensions, and aids perspective. 25. WEIGHT-Communicates the perception of momentum, weight,

resistance, and aids equilibrium.

26. COLORING-Gives perception of colors.

Genus III. INTELLECTUAL FACULTIES-which perceive the relations of external objects.

27. LOCALITY-Gives the idea of relative position. 28. NUMBER-Gives the talent for calculation.

29. ORDER-Communicates the love of physical arrangement.
30 EVENTUALITY-Takes cognizance of occurrences and events.
31. TIME-Gives rise to the perception of duration.

32. TUNE.-The sense of Melody arises from it.

33. Language-Gives a facility in acquiring a knowledge of arbitrary signs to express thoughts,-readiness in the age of them;-and a power of inventing them.

Genus IV. REFLECTING FACULTIES—which compare, judge, and discriminate.

34. COMPARISON-Gives the power of discovering analogies, resemblances, and differences.

35. CAUSALITY-Traces the dependencies of phenomena, and the relation of cause and effect.

Observation proves that each of these faculties is connected with a particular portion of the brain, and that the power of manifesting each bears a relation to the size and activity of its organ. The organs differ in relative size in different individuals, and hence their differences of talents and dispositions. This fact is of the greatest importance in the philosophy of man; and the circumstance of its having been unknown until Dr. Gall's discovery of the functions of the brain, is sufficient to explain the past barrenness of mental science, and to render probable the assertion, that a great flood of light on this subject is now pouring forth on the world. These faculties are not all equal in excellence and authority; some are common to man with the lower animals; and others are peculiar to man. Before comparing the human mind, therefore, with its external condition, it becomes an object of primary importance to discover the relative rank and authority of these different powers. If the Animal Faculties are naturally or necessarily supreme, in other words, if man is by nature only an animal of superior intelligence, then external nature, if it be wisely constituted, may be expected to bear direct reference, in its arrangements, to this supremacy; and to be calculated to render him most happy when acting in con

formity with his animal feelings. If the Moral and Intellectual Faculties hold the ascendency, then the constitution of external nature may be expected to be in harmony with them; or, in other words, to confer the highest degree of enjoyment on man, when he acts under the guidance of his moral and intellectual powers.

SECTION IV.

THE FACULTIES OF MAN COMPARED WITH EACH OTHER; OR THE SUPREMACY OF THE MORAL SENTIMENTS AND INTELLECT.

-

ACCORDING to the phrenological theory of human nature, the faculties are divided into Propensities common to man with the lower animals, Sentiments common to man with the lower animals, Sentiments proper to man, and Intellect. Every faculty stands in a definite relation to certain external objects; when it is internally active it desires these objects; when they are presented to it they excite it to activity, and delight it with agreeable sensations. Human happiness and misery are resolvable into the gratification, or denial of gratification, of one or more of our faculties, of the external senses, or of the feelings connected with our bodily frame. The faculties, in themselves, are mere instincts; the moral sentiments and intellect are higher than the animal propensities. Every faculty is good in itself, but all are liable to abuse. Their manifestations are right only when directed by enlightened intellect and moral sentiment.

The faculties may be considered as acting in a variety of ways: First, The lower propensities may be viewed as acting by themselves, each seeking its own gratification, but, without transgressing the limits prescribed by enlightened intellect and the moral sentiments: this gratification is legitimate and proper, and the fountain of much enjoyment to human beings. Secondly, The propensities may be considered as acting in opposition to the dictates of the moral sentiments and intellect; a merchant, for instance,