commonly used by pedestrians, whether rich or poor.) with a charge to keep it till he should meet with a greater fool than himself. Not many years after, the nobleman fell sick, even unto death. The fool came to see his sick lord who said to him, "I must shortly leave you." "And whither

..

are you going?" asked the fool. "Into another world," replied his lordship. And when will you be back again-within a month?" "No." Within a year? "No." "When then?" "Never." "Never!" echoed the fool, and what provision hast thou made for thy entertainment there whither thou goest?" None at all." "No!" exclaimed the fool, none at all? Here, then, take my staff: for with all my folly, I am not guilty of any such folly as this."

It has been more than once asked; What constitutes the soul?" An attempt to answer such a question, cannot surely be more presumptuous than the question itself: and, if the conclusion should prove a ludicrous one, it nevertheless will be founded upon Phrenology, which may be called Science. In the first place then, in the search after the soul, we must seek out that which is not possessed by animals; because we are told that they have no soul. In that case, we must not consider life to constitute the soul, because animals possess life :-nor seeing, because they can see;-nor hearing, because they hear. Nor can it be any of the external senses that constitute the soul, because animals have them all: and, as animals also possess all the lower passions, such as the domestic and selfish propensities, the sensualist may be warned that licentiousness forms no part of the soul, and therefore he need not think to take his lusts to heaven, "With pot. pipe, wench and dog;

"To make a pander of his God."

And as it is to be found among animals, we may for that reason know that pride is not an element of the soul.

The soul then must be different from all that is to be found among the animal tribes; and this brings us to understand that we need not trouble to seek it in our physical or our animal nature; but in that which is peculiar to man. The enquiry then comes, what is this that is peculiar to man? If we refer to Phrenology, the answer is, our moral nature. If any dependence can be placed in the "Brain Book," we shall there read that

the Moral Sentiments which constitute our moral nature, belong to the human, and not the animal being: and, that the Moral Sentiments are peculiar to the human race only.

"The part of the Brain which occupies the front of the skull in man, is remarkable for the extent of its volume, and gives that peculiar elevation to the forehead, and nobleness of aspect, which is nowhere to be found among the inferior species." [Lardner's Museum of Science, No. 92.]

"If prone in thought, our stature is our shame;

As in our form, distinct, pre-eminent;

"And man should blush, his FOREHEAD MEETS THE SKIES.

Thus, then, Phrenology points to our moral nature as being that which constitutes the soul, It is the sentiment of Benevolence, of loving our neighbours as ourselves. It is the feeling that co-exists with Reverence and Respect. It is Justice; Truth; the Spirit of doing unto others as we would have them do unto us. It is that sense of awe with which we are stricken, on beholding the grand and terrible works of Nature. It is these that make up the immortal part of man.

'Yes, believe the muse, the wintry blast of death
"Kills not the buds of virtue: no, they spread,

Beneath the heavenly beam of brighter suns,

Through endless ages, into higher powers!"-Thompson.
"The remembrance

*

Who knows so well the true value of things as a dying man? The passions which had formerly been illusions, abandon him at that period, leaving him only the dreadful spectacle of his past life. A monarch, as related by the wise Sadi, was on his death-bed. A courier entered the room, and said: " Sire, we have taken a city from the enemy," "Go," answered the prince, "announce this to my heir; and tell him, that the capture of a hundred cities does not console a king in his last moments, so much as the recollection of one good action."

A Persian Emperor, when hunting perceived a very old man planting a walnut-tree; and, advancing towards him, asked his age. The peasant replied: "I am four years old." An attendant standing by, rebuked him for uttering such an absurdity in the presence of the Emperor. You censure me without a cause," replied the peasant; "I did not speak without reflection; for the wise do not reckon that time which has been lost in folly, and in the cares of the world. I therefore consider that to be my real age, which has been passed in serving the Deity, and in discharging my duty to society."

The celebrated and talented courtier, Sir John Mason, was born in the reign of Henry VII, and was privy counsellor, to Henry VIII, Edward VI, Queen Mary, and Queen Elizabeth. On his death-bed he called his family together, and thus addressed them: "Lo I have lived to see five princes, and have been privy counsellor to four of them. I have seen the most remarkable things in foreign parts; and have been present in most State transactions for thirty years at home. After so much experience, I have learned that seriousness is the greatest wisdom; temperance the best physician; and a good conscience the best estate; and were I to live again, I would change the court for a cloister; my privy counsellor's bustle for the retirement of a hermit; and my whole life in the palace for an hour's enjoyment of God in my closet. All things now forsake me, except my God, my Duty, and my Prayers." Volumes, indeed libraries, could be filled with such instances; all proving that the higher Sentiments (as Phrenology shows) are the true elements of the Soul; and that it is only our Animal nature that decays with the dissolution of the body, and brings about that state which the infidel chooses to call second childhood" or madness,"

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Then, the Critic will remark, we must not deny the dog a soul, if Veneration forms part of it; because a gradation of that Sentiment is to be found in the dog's obedience to its keeper's call. On the morals of dogs the

speculations have been neither few nor mean, and to know that this apparent obedience is none other than a symptom of attachment, let its keeper bid the dog go back, and not follow, and it will be seen to do so only with much reluctance, and mostly not without threatening to throw a stone after it, and sometimes it will rather crouch down and be kicked, than obey; showing, that it is not from a sense of obedience that the dog follows its keeper, but merely to gratify its social nature, or its love of approbation.

All that has been mistaken for kindness in dogs is also to be traced to these feelings. Among the "Anecdotes of Dogs" in Chambers's Miscellany we are told of a water-spaniel, that unbidden, plunged into the current of a roaring sluice, to save a small cur, maliciously thrown in. Also of a Pomeranean dog belonging to a Dutch vessel, that sprang overboard, caught up a drowning child, and swam on shore with it. And, of a Newfoundland dog saving a child in a similar way. These are regarded as instances showing the benevolence of dogs. It should, however, not be forgotten that they would have done as much for a cork or a stick. It is a common trait among dogs to go into the water and bring out any floating object that they may meet with; but, if it happens to be such that pity demands to be brought on shore, the act is erroneously considered to be necessitated by a benevolent motive, but which is an exercise that the dog delights in, without any regard for the object whatever.

One evening, Dr, Johnson was present at a private party at Oxford, when, among other topics, an essay on the future life of brutes was mentioned, and a gentleman present was inclined to support the author's opinion, that the lower animals have an "immortal part." He familiarly remarked to the Doctor, Really, sir, when we see a very sensible dog, we don't know what to think of him. Upon which, Dr. Johnson, turning quickly round, replied: "True, sir; and when we see a very foolish fellow, we don't know what to think of him."

6.

The next impeachment is, that Wit was not named among the faculties that constitute the Soul, even though it is peculiar to mankind; and perhaps for the reason that it would be too ridiculous to mix up mirth with such serious matters. Yet, with all its ridiculousness, the diversions afforded by such a possession, may prove not so very undesirable on our journey through the long long eternity that awaits us beyond the awful gate of Death. And we may hope that it will not be corrupted and made a bitter sarcasm by the baser feelings, but that it will be a pure and holy mirth with its sportive train.

But what is the use of this, (it will be asked) if the next state is to be a spiritual one in which there will be no faces to laugh at? Just this use, that as

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Man, by Memory's key, unlocks the golden treasuries of Thought,
And in blissful vision lives o'er all the past,"

it will not make a blank, but a pleasant impression as he reviews the faces

of the erring Dromios, the burly Falstaff, the sanctimonious Tartuffe, the cross-gartered Malvolio, Christopher Sly, Domine Sampson, and the whole train of merry characters that have so often cheated melancholy, and made pleasant what might have been many dull hours.

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No, the roses soon wither'd that hung o'er the wave,

"But some blossoms were gather'd while freshly they shone,
"And a dew was distill!d from their flowers, that gave

"All the fragrance of summer, when summer was gone.

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Thus Memory draws from delight, ere it dies,

"An essence that breathes of it many a year;

"Thus bright to my soul, as 'twas then to my eyes,

"Is that bower on the banks of the calm Bendemeer,"-Moore.

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"But how," enquires the Materialist, 'shall the mind conjure up all these without a brain? Just as it does with a brain; by magic; by miracle; by a manner that is neither more wonderful nor less possible than the present method of the mind's workings. Not even the most scrupulous would hesitate to admit that nothing could be more marvellous than the way in which the mind performs its operations through the Brain, Who, then, will be so inconsiderate as to doubt or deny the possibility of the mind existing without a Brain? In other words, who will aspire or rather descend to doubt a future spiritual existence? which would be uot one jot more strange than the present existence, Indeed, we have but to ask how? why? when? and whence it came? and the very meanest object beheld will offer mysteries both profound and insoluble.

Who, then, surrounded by such incomprehensible wonders, will be so ignominious as to deny a reasonable, though a changed, continuance of our being? and thereby shatter the widow's prop, and crush the orphan's hope, and rob the dying man's only alleviation;—and add anguish to

It may be thought, that if our immortal part consists only of the Moral Sentiments, and that, if by death we shall be (as Pollock says) "of all but Moral character bereaved," and left without the senses to feel heat and cold, wet and dry; the terms "Future Punishment" and "Hell-fire;" must be merely hyperbolical. Admitting they are, it would be but what is confirmable by that part of the Bible, saying: "The wages of sin is death." But, unaided by the Bible, the fact of the external senses not being exempt from death, affords no support to the idea of there being no future punishment: for among the everlasting faculties is one which gives pleasure to the exercise of duty and justice. And, be it known, that this same faculty also creates pain at the recollection of duties neglected. If from selfish or other motives, we have in our lifetime derided the poor, and done other things which we ought not to have done, after the extinction of those motives conscience comes into play, and demands, Why did I do this? and brings with it a sting ten thousand times more excruciating than the extremest sufferings of the body.