By this illustration, the reader will understand more clearly what I mean by the harmony of the faculties. The fashionable and commercial friendships of which I spoke, gratified the propensities of Adhesiveness, Love of Approbation, Self-esteem, and Acquisitiveness, but left out, as fundamental principles, all the higher sentiments:there was, therefore, a want of harmony in these instances, an absence of full satisfaction, an uncertainty and changeableness, which gave rise to only a mixed and imperfect enjoyment while the friendship lasted, and to a feeling of painful disappointment, and of vanity and vexation, when a rupture occurred. The error, in such cases, consists in founding attachment on the lower faculties, seeing they, by themselves, are not calculated to form a stable basis of affection, instead of building it on them and the higher sentiments, which afford a foundation for real, lasting, and satisfactory friendship. In complaining of the vanity and vexation of attachments springing from the lower faculties exclusively, we are like men who should try to build a pyramid on its smaller end, and then, lament the hardness of their fate, and speak of the unkindness of Providence, when it fell. A similar analysis of all other pleasures founded on the animal propensities chiefly, would give similar results. In short, happiness must be viewed by men as connected inseparably with the exercise of the three great classes of faculties, the moral sentiments and in

tellect exercising the directing and controlling sway, before it can be permanently attained.

SECT. V.-THE FACULTIES OF MAN COMPARED WITH EXTERNAL OBJECTS.

HAVING Considered man as a physical being, and briefly adverted to the adaptation of his constitution to the physical laws of creation; having viewed him as an organised being, and traced the relations of his organic structure to his external circumstances; having taken a rapid survey of his faculties, as an animal, moral, and intellectual being, with their uses and the forms of their abuse, and having contrasted these faculties with each other, and discovered the supremacy of the moral sentiments and intellect, I proceed to compare his faculties with external objects, in order to discover what provision has been made for their gratification.

1. AMATIVENESS is a feeling obviously necessary to the continuance of the species; and one which, properly regulated, is not offensive to reason;-opposite sexes exist to provide for its gratification.*

2. PHILOPROGENITIVENESS is given,-and offspring exist. 3. CONCENTRATIVENESS is conferred, and the other faculties are its objects.

4. ADHESIVENESS is given, and country and friends exist.

5. COMBATIVENESS is bestowed,-and physical and moral obstacles exist, requiring courage to meet and subdue them.

* The nature and sphere of activity of the phrenological faculties is explained at length in the System of Phrenology,' to which I beg to refer. Here I can only indicate general ideas.

6. DESTRUCTIVENESS is given, and man is constituted with a carnivorous stomach, and animals to be killed and eaten exist. Besides, the whole combinations of creation are in a state of decay and renovation. In the animal kingdom almost every species of creatures is the prey of some other; and the faculty of Destructiveness places the human mind in harmony with this order of creation. Destruction makes way for renovation, and the act of renovation furnishes occasion for the activity of our powers; and activity is pleasure. That destruction is a natural institution is unquestionable. Not only has nature taught the spider to construct a web for the purpose of ensnaring flies, that it may devour them, and constituted beasts of prey with carnivorous teeth, but she has formed even plants, such as the Drosera, to catch and kill flies, and use them for food. Destructiveness serves also to give weight to indignation, a most important defensive as well as vindicatory purpose. It is a check upon undue encroachment, and tends to constrain mankind to pay regard to the rights and feelings of each other. When properly regulated, it is an able assistant to justice.

7. CONSTRUCTIVENESS is given,—and materials for constructing artificial habitations, raiment, ships, and various other fabrics that add to the enjoyment of life, have been provided to give it scope.

8. ACQUISITIVENESS is bestowed, and property exists capable of being collected, preserved, and applied to use.

9. SECRETIVENESS is given, and our faculties possess internal activity requiring to be restrained, until fit occasions and legitimate objects present themselves for their gratification; which restraint is rendered not only possible but agreeable, by the propensity in question. While we suppress and confine one feeling within the limits of our own consciousness, we exercise and gratify another in the very act of doing so.

10. SELF-ESTEEM is given,—and we have an individual existence and individual interests, as its objects.

11. LOVE OF APPROBATION is bestowed,-and we are surrounded by our fellow men, whose good opinion is the object of its desire. 12. CAUTIOUSNESS is given, and it is admirably adapted to the nature of the external world. The human body is combustible, is liable to be destroyed by violence, to suffer injury from extreme wet and winds, &c.; and it is necessary for us to be habitually watchful to avoid these sources of calamity. Accord

ingly, Cautiousness is bestowed on us as an ever watchful sentinel, constantly whispering, 'Take care.' There is ample scope for the legitimate and pleasurable exercise of all our faculties, without running into these evils, provided we know enough, and are watchful enough; and, therefore, Cautiousness is not overwhelmed with inevitable terrors. It serves merely as a warder to excite us to beware of sudden and unexpected danger; it keeps the other faculties at their post, by furnishing a stimulus to them to observe and trace consequences, that safety may be insured; and, when these other faculties do their duty in proper form, the impulses of Cautiousness are not painful, but the reverse they communicate a feeling of internal security and satisfaction, expressed by the motto Semper paratus; and hence this faculty appears equally benevolent in its design, as the others which we have contemplated.

Here, then, we perceive a beautiful provision made for supporting the activity of, and affording legitimate gratification to, the lower propensities. These powers are conferred on us clearly to support our animal nature, and to place us in harmony with the external objects of creation. So far from their being injurious or base in themselves, they possess the dignity of utility, and the estimable quality of being sources of high enjoyment, when legitimately indulged. The phrenologist, therefore, would never seek to extirpate, nor to weaken them too much. He desires only to see their excesses controlled, and their exercise directed in accordance with the great institutions and designs of the Creator.

The next class of faculties is that of the moral sentiments proper to man. These are the following:

BENEVOLENCE is given,- and sentient and intelligent beings are

created, whose happiness we are able to increase, thereby affording it its scope and delight. It is an error to imagine, that creatures in misery are the only objects of benevolence, and that it has no function but the excitement of pity. It is a wide-spreading fountain of generous feeling, desiring for its gratification not only the removal of pain, but the maintenance and augmentation of positive enjoyment; and the happier it can render its objects, the more complete are its satisfaction and delight. Its exercise, like that of all the other faculties, is a source of great pleasure to the individual himself; and nothing can be conceived more admirably adapted for affording it scope, than the system of creation exhibited on earth. From the nature of the human faculties, each individual, without injuring him self, has it in his power to confer prodigious benefits, or, in other words, to pour forth the most copious streams of benevolence on others, by legitimately gratifying their Adhesiveness, Constructiveness, Acquisitiveness, Love of Approbation, SelfEsteem, Cautiousness, Veneration, Hope, Ideality, Conscientiousness, and their Knowing and Reflecting Faculties. VENERATION,-The legitimate object of this faculty is the Divine Being; and I assume here, that phrenology enables us to demonstrate the existence of God. The very essay in which I am now engaged, is an attempt at an exposition of some of his attributes, as manifested in this world. If we shall find contrivance, wisdom, and benevolence in his works, unchangeableness, and no shadow of turning in his laws; perfect harmony in each department of creation, and shall discover that the evils which afflict us are much less the direct objects of his arrangements than the consequences of ignorant neglect of institutions calculated for our enjoyment,-then we shall acknowledge in the Divine Being an object whom we may love with our whole soul, reverence with the deepest emotions of veneration, and on whom Hope and Conscientiousness may repose with a perfect and unhesitating reliance. The exercise of this sentiment is in itself a great positive enjoyment, when the object is in harmony with all our other faculties. Further, its activity disposes us to yield obedience to the Creator's laws, the object of which is our own happiness; and hence its exercise is in the highest degree provided for. Revelation unfolds the character and intentions of GOD where reason cannot penetrate, but its doctrines do not fall within the limits prescribed to this Essay.