OUR 66 Phrenology. BY G. ROGERS. UR attention has been drawn to this subject by a volume* which has recently been sent us, in which many notable characters are criticised. Phrenology is not opposed to theology, but in harmony with it. Samuel, the prophet, was in a measure guided by it. "He looked on Eliab, and said, surely the Lord's anointed is before him." There was a kingly aspect in his forehead, and a royal majesty in his whole frame. But the Lord said unto Samuel, look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Samuel is not reproved for judging by the outward appearance, which is common to men; but is to be guided in this instance by Him who looketh at the heart. Where no special revelation is given, the outward appearance is often our only guide. When we are told, " There is no respect of persons with God," the literal meaning is, there is no judging men by their faces or external developments; but with men it is natural thus to judge each other. Here it is that Phrenology comes to our aid; and as too much has been said of it in one direction, and too little in another, we shall endeavour to point out the path of safety between them. There is a reason for every thing, and, consequently, a reason why every animal, and every plant, and every grain of sand differs from every other of the same kind. Individuality implies peculiarity. This peculiarity is not for the sake of difference merely, but is essential to every individual thing. Thus men differ. It is not for the sake of difference merely that their faces, and hands, and figures are not alike, but it is the outgrowth of their own individualities in the circumstances in which they have been placed. If heads differ as well as arms and legs they come under the same law. Animals differ most in the formation of the head, which, as they improve in instinct, approximates to the human form. In the formation of the head men differ most from cach other. The face unites similarity with disimilarity to an interminable degree, so that each one resembles the whole, and yet is distinct from every other. The other parts of the head have the same individual peculiarities. As the seat of the intellectual and moral, as well as of the animal being, individuality in every respect is here most prominently displayed. There is a natural and irresistible tendency in men to form some judgment of each other by external appearance. That this tendency may be regulated and improved by considering the laws upon which it is founded, and comparing them with their practical results, is but affirming of them what may be affirmed of every other natural tendency of our being. All men are phrenologists whether they will or not. They are insensibly influenced by it every day of their lives, and as unconsciously have an influence upon others. Many acts, upon which ** Parenology and how to use it in analyzing character. By Nicolas Morgan. Longmans, Green, and Co. 1871. the whole future life has depended, have had no higher origin than the promptings of a first appearance. Each one's looks and tones of voice are involuntarily adapted to the appearance of the person addressed. It is not upon the fact of phrenology, therefore, that thoughtful and candid men will differ, but upon the extent of its sphere, upon the reliance to be placed upon its independent testimony, and upon the degree in which it may be profitably investigated. Some shrink from it, under the apprehension that it involves a physical necessity for moral actions; others regard it as serviceable in a certain limited degree for the correction of first impressions; and, others, fearless of all consequences, reduce it to a science, and profess to apply it to great practical use. The fear of encouraging error should not deter us from the investigation of truth. Truth in every conflict must ultimately prevail. If revelation has appeared at any time to be at variance with the discoveries of science, further investigation has invariably proved it to be in harmony with it. That men differ in their natural temperament, their moral dispositions, and their intellectual powers, and that they differ also in the circumstances under which their several faculties are developed, is true, apart from the manifestations of those qualities which phrenology professes to have discovered. The facts are the same in whatever way they may be made known. Phrenology teaches that the mind acts immediately upon the brain; that the faculties of the mind have their corresponding parts in the brain upon which they separately act; that according to the strength of the faculty is the size of its particular portion of the brain; that as the mind is one, and all its faculties are in a measure concerned in the exercise of each one, so the whole brain partakes of the excitement produced in any particular part, and especially those parts which are most contiguous to the centre of excitement; and that the size of the quantity of brain in any part may be ascertained by a corresponding size in the outer covering of the brain. Thus the external development is the effect of the inner portion of the brain, and that is the effect of the corresponding faculty of the mind. Phrenology, therefore, is not the cause of the different powers and dispositions of men, but the effect. The skull does not form the brain, and the brain the mind, but they act in the inverted order. The mental rules the physical. If physical necessity for good or evil arises, it must be from mental and moral causes. Voluntary acts by habit become involuntary. Upon this principle, the correspondence of the size and shape of the head of man, with his mental and moral peculiarities, may be easily accounted for. The physical excitement of any part of the brain, to satisfy the demands of the mind in that particular direction, would naturally draw the vital forces to that spot, by which both the brain and its integuments would be strengthened and enlarged, much as the muscles of the arm are enlarged and strengthened by use. Instances have been known, even, in which certain faculties of the mind, after lying dormant for years, have been suddenly stimulated into action, and corresponding developments in the head have gradually appeared. The moral philosophy of Mr. Morgan's book must not be judged by his introductory remarks. He commences with an allusion to the Such novices in the different dispositions of Cain and Abel, in which he says, Cain's disposition "excited in him a fit of frenzy, and gave predominating sway to destructive passion, to which Abel fell the victim." This looks as though Cain had been necessitated by his natural disposition to kill his brother, and the fit of frenzy it produced had diminished his responsibility. Cain's disposition, without doubt, was owing far more to moral than to physical causes. There was nothing to produce frenzy, or to interfere with calm deliberation. This is the only indication of a physical necessity for moral actions in the whole volume. The "Science of Phrenology," we are told, "does not teach that particular actions can be predicated, nor does it teach that any person must necessarily act in a certain manner. It teaches that talents, dispositions, capacities, and adaptability, or non-adaptability alone can be inferred from the form of the head." The author strictly adheres to the bounds he thus prescribes. He has evidently every qualification for the undertaking that natural talent, patient study, and long and careful practice could impart. He is neither a novice nor an enthusiast. Some may wonder that such a variety of literary and scientific endowments should find in such a theme an appropriate sphere. The talent which has already been expended upon this subject raises it above censure, and claims for it respect and esteem. That which is the result of long and patient observation, and of deep scientific research, is not to be set aside by the opinions of those who have given no attention to the subject. science are almost sure to bring it into disrepute. down for judging, comparing, and combining the different organs, so as to ensure the proper estimate of the extent of each faculty in relation to the whole, disarm mere pretenders, and leave the art of judging characters from this source in the hands of a favoured few. Our author has introduced many portraits into his volume, with explanations of the conformity of the exterior shape of the head, with their acknowledged mental or moral superiorities. He makes allusions to others whose busts are not given. In general his descriptions are impartial, but not so his allusion to Mr. Spurgeon. We are informed of one Thomas Williamson, who has a large development of the organ of self-esteem, and who manifests the faculty in extraordinary vigour. "He has recently published his autobiography, in 18 pages, in which the pronoun I appears 433 times. It is large in professor A-, and the smile of elf-satisfaction which the bust represents, shows the faculty to be energetic. Carlyle also has it large, and his writings abound with passages indicative of self-complacency, and the high estimation in which he regards himself; although his large moral powers subdue its activity, and his massive intellect naturally begets admiration. The Rev. C. H. Spurgeon is another example of the correspondence between a large development and manifestation of self-esteem." This last is evidently a mere conjecture, and such as one who judges upon mere human principles was likely to make. The supposed manifestation has led to the supposed development, whereas neither one nor the other has the prominence assigned it. Little knowledge of Phrenology is required to perceive that there is no remarkable excess of this organ in the general outline, and it is still less evident in its actual manifestation. Where are the 18 pages of his writing in which the pronoun I occurs 433 times, as in one of these examples of self-esteem? Where the smile of selfsatisfaction which is found in a second? And where the passages abounding with self-complacency which are found in a third? Yet of these, the Rev. C. H. Spurgeon is said to be another example. Supposing self-esteem had been remarkably prominent in Mr. Spurgeon, it might be so powerfully counter-balanced by benevolence, veneration, conscientiousness, and other faculties, that it would be absolutely needful for the regulation and strength of the whole. In Carlyle, we are told, selfesteem is subdued in its activity by large moral powers, but Mr. Spurgeon is left to his one organ of self-esteem. The author is evidently a greater admirer of Mr. Carlyle than of Mr. Spurgeon. We complain not of this, but of the unfair comparison between them. Had his own organ of benevolence been a little larger, Mr. Spurgeon's organ of self-esteem would have been seen to be a little less. The subject of this book has its instructions. That every one has his own particular propensity in which he is greatest, and in the exercise of which he will be most beneficial to others, is well known; and whatever may help him to the discovery of that faculty, or confirm it by natural laws, may do him good service. It is most desirable that young persons, about to choose their employments in life, should know the direction and amount of their adaptation to the different callings that are likely to come in their way; and, though mental habits and experience may have already done much for this purpose, the testimony of Phrenology is not to be despised; since if it points out any natural barrier in the way, it must be regarded as almost insuperable. Phrenology teaches that man is formed for one end, that he is great in proportion as his powers are concentrated upon one object, and chiefly as his animal are subservient to his intellectual, and his intellectual to his moral powers. It teaches that an undue exercise of any single faculty exhausts its own function in the brain, and exposes the other faculties to enervation by disease; that the balance of powers must be maintained for the health of both body and mind; and that the exercise of one faculty becomes a rest to another, and especially when most distant in their sphere of action in the brain. "Every mental and physical organ of man," we are reminded, "has its use in its own sphere of action; and it is only by the proper exercise of our faculties that health can be obtained, and the largest amount of pleasure commensurate therewith can be enjoyed. The Creator was not wasteful of his resources in forming the greatest of his productions, and made no unnecessary appendage; and he designed that no faculty should remain in idleness, except at the expense of our present comfort and the general weal." The following remarks are still more worthy of the attention of the studious. "Persistent mental effort in one direction wearies the faculties engaged, and rest is found in change of subject. Not unfrequently is the system enfeebled, and severe nervous prostration produced, by concentrated application in one line of thought, and tone and energy are recovered by change of topic. The health of students is maintained and protected from premature exhaustion by the diversified nature of their studies, bringing into operation the whole of the intellectual faculties in succession, and allowing those exercised regular intervals of rest. It is on this principle that religious exercises are beneficial to health. That the daily and habitual practice of pure religion is conducive to health, is a fact patent to all correct observers, and which did not escape the notice of the Rev. John Wesley." The effect of morning and evening devotions, as here suggested, upon the application of the mind to the ordinary duties of life, is both physically and morally beneficial. The sabbath is not less needful to preserve the balance of the physical and moral powers. The greater the change of subject, the more perfect is the rest. Upon the same principle social pleasure is a rest from solemn studies and pursuits. There is one more lesson which Phrenology may teach us; and that is, to make some charitable allowance for the faults of others to which they are constitutionally prone. They who pass the severest censure upon them, will generally be found to have the least constitutional tendency in that direction, though not less liable to transgress in another way. "If any man be overtaken with a fault, ye which are spiritual," whose higher propensities are more fully developed, "restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted" to that to which thou art most naturally inclined. Phrenology commends virtue, and while it teaches charity, offers no apology for crime. Its perfect model is of the highest moral and religious kind. Medical Evangelists and Cholera Scenes. THE of HE importance of an acquaintance with medical and surgical art, on the part of a missionary to the heathen, has never been more fully demonstrated than by a report, recently to hand, of the South Travancore Medical Mission, in connection with the foreign missions of our Congregational brethren. Last year was a season of sore trial in Travancore. Thousands died from famine and pestilence, and the sad story of loss to the mission of a native medical evangelist, adds to the general gloom of the report. Happily there are bright rays of light here and there-hopeful indications of the triumph of the gospel over the grossest superstition. Here is a beautiful instance. One day a rich native was brought into one of the society's hospitals, suffering from typhoid fever. He had been treated, or illtreated, by the native physicians-a class of men wofully incapable-and their quackeries produced the usual results the patient grew worse. He was told that since the disease had been inflicted upon him by evil spirits, he should present his offerings to the devils. This was done, fowls and goats being sacrificed to superstition. At last he was conveyed to the evangelist's hospital, and at the end of twenty-one days he left fully recovered. Being a wealthy and influential man, he was visited while in hospital by a number of relatives and friends. We read that on the second day, fifteen persons of both sexes called upon him. Here was an opportunity to preach Christ, the healer of souls. It may have been that they had never before heard the good story of his love; but for this occasion they might not have been brought under a missionary's influence. "I took advantage," writes the medical missionary, "of the opportunity; and, |