It seems to us, then, that a sentence of fourteen days for a first offence is, in its ultimate consequences, more prejudicial to the welfare of the criminal than one for a long period; and yet there appears an evident absurdity in proposing to punish a grave delinquency with imprisonment for fourteen days, and a trivial one with confinement for two years. But this just proves that there is an error in the principle on which criminal justice is administered. The absurdity arises from this circumstance, that the criminal law regards every offender as a voluntary devotee to crime, and occupies itself exclusively in administering a certain quantity of suffering for a certain degree of guilt, without the least reference either to the causes of the transgression or the consequences of its own treatment. If this principle were sound in nature, it would be successful in practice. The infliction of fourteen days' confinement would not, in its general effects, turn out more severe than imprisonment for two years. In short, the facts contained in the table of " prisoners returning" could not happen.

On the phrenological principle much greater consistency is obtained. According to it, no man can become criminal unless from predominance of the animal organs over the moral and intellectual, or from strong external temptation. Neither of these are voluntary conditions on the part of the offender; he is therefore to be viewed as unfortunate; and, that he may be cured, the cause of his depravity must be removed. On this principle, pocket-picking is one symptom of moral disease, lifting tills another, house-robbery a third, swindling a fourth, and so on. The extent and depth of the disease are to be gathered from the whole symptoms and condition of the patient, and the sanative process ought to be conducted with reference to these. A boy whose father is out of work, and who has tasted no food for twenty-four hours, may steal a loaf from a baker's basket standing temptingly on the street; another boy, well-fed, clothed, and educated, may pick a pocket, and drink the produce of his depredation. Both of these acts are thefts; but the one may

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happen with a boy of very considerable natural morality, who would be completely protected from offending again by removal of the temptation; in other words, by being supplied with food. The other indicates a decided deficiency of natural morality, with great strength of depraved appetite; and to protect the offender from repetition, of his crime, his mind would require to be subjected to a long course of discipline, one part of which will necessarily consist of measures for abating his evil tendencies, and another of means for elevating his moral and intellectual principles. According to this view, the treatment of each criminal would bear reference to his depravity, and not depend exclusively on the external form in which his evil qualities manifested themselves. One man may fall senseless to the ground through inanition, and another from apoplexy. What should we think of a physician who should treat both in the same way? The case of the mind is parallel; and it is only gross ignorance of mental philosophy that can perpetuate the present system of criminal legislature.

We have been assured by an enlightened friend connected with the administration of the criminal law in Scotland, that the imperfection of the practices now in use is seen, felt, and greatly deplored by almost every judge in the country, from police-magistrates up to the president of the High Court of Justiciary ; and that, if the public mind were enlightened, and brought to desire a thorough reformation with the introduction of a rational treatment, the judges would hail it with pleasure. Mr Brebner admitted, that a boy confined for a long period for his first offence was really more fortunate than one confined only for a few days; but he objected to the apparent injustice of long imprisonment for slight offences. The injustice, however, is obviously only apparent; the real severity is in the short confinement. No doubt, as long as offenders are committed with the view of punishment exclusively, Mr Brebner's objection is unanswerable; and the

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principle of cure or reformation must be adopted, before consistency between intention and result can be obtained. In the Glasgow Bridewell, every thing that can be done, in the way of restraining evil tendencies, appears to be accomplished.... The solitary confinement, regular employment, and mild treatment of the prisoners, are well calculated to allay the excessive activity of the animal propensities; but we repeat, that much is wanting to elevate their moral and intellectual faculties. The effects produced by long confinement, even with this deficiency, however, show forcibly how much good might be accomplished by a well-conducted penitentiary.

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An Address to the Members of a Society for Phrenological Inquiry at Hull, on their first Meeting, April 5, 1827.* By J. ALDERSON, M. D., P. NÅL 83 710 € 69 254 7cbar

THE study of mind has in all ages been a source of the highest pleasure to the wisest men; and as a new direction has been lately given to the mode of investigating and ascer taining the laws which regulate our actions as rational and social beings, it is the object of this association to inquire

• We insert this Address, not because it contains any thing new, but as a record of the spirit with which Phrenology has been opposed by intelligent and! respectable men in Hull in the year 1827. In Edinburgh, some of the firmest supporters of the established church, men whose intelligence, piety, and sincerity are known and respected by the public, openly profess their belief in Phrenology, after full examination; and nevertheless in Hull it is considered as subversive of religion by persons ignorant of every fact and argument by which it is supported. When will philosophers become ashamed of this miserable appeal to the prejudices of the vulgar? We sincerely hope the opponents of Dr Alderson will, on reflection, feel ashamed of this weapon, and leave it to bigots and the followers of unfounded superstitions,-EDITOR. ›

into their origin and influence,to instruct each other by observation and experiment on the true nature and operation of this principle, the mind, through its organs seated in the brain, in order that we may understand and duly exercise the powers thus intrusted to us for their legitimate object and end, namely, the well-being of society at large, and our own true and personal happiness.

To have separated ourselves from a general body of literary men, who seem to have attended discussions on the subject of Phrenology with no other view than mere idle pastime, cannot be wondered at. I need not say how mortifying it was to have had to deliver sentiments, observations, and the result of experience, to a class of men who only sought to derive amusement from the most detestable source, a desire to see the ingenuous and inquiring mind reduced by ridicule to a level with the ignorant. To avoid this in future is the excuse for our separation. Thus, whilst we profess ourselves only inquirers, we shall contribute to each other's improvement by experiment and observation, and become better informed as a body, as well as better able to defend ourselves as individuals. When the ignorant combine to ridicule, it is right for the ingenuous to associate, to the end that, by mutual support, the truth may be found, and our knowledge rendered useful, as well as a pleasurable source of enjoyment for its own sake.

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In our study of Phrenology we are attempting to acquire knowledge, and in arranging that knowledge we are at least doing all we can to form it into a science, (for science is nothing more or less than knowledge properly arranged), which has this good effect, that, when we speak of certain facts, and connect them with circumstances previously ar ranged, we can more readily communicate our sentiments and the result of our observations to one another.

When we speak of the mind as seated in the brain, influencing our sentiments, feelings, and propensities, we are not considering the mind and brain as synonimous terms.

We must keep in view, that the principle is always distinct from the machine. The power that actuates the brain we must always consider as a principle wholly beyond the possibility of description. It is what "no eye hath seen, no ear "hath heard, nor can it ever have entered into the heart of "man to conceive it” as a substance cognizable to our senses. It is, to all intents and purposes, immaterial, and we can only know its actions and operations through the instrumentality of the brain: therefore, in all your discussions, never allow any one to charge you, as you were charged the other night, with the absurdity of dividing the immaterial and immortal soul into parts. We hold no such doctrine, nor can any such doctrine be discovered in any of Dr Spurzheim's writings. We are not so weak as not to be able to distinguish between principle and process, between the power that moves and the instrument moved. As well might the ingenious mechanic be charged with attributing the power of a steam-engine to the arms or paddles, because they move the boat. He knows better. So, whenever we speak of the brain, we always wish it to be understood that it is the seat of the impressions which have been conveyed by the senses, and deposited there, each in its proper organ, to be employed as directed on future occasions. Are we not taught by observation and experience, that these external instruments, the senses, do nothing more than collect and convey information to the mind by the instrumentality of an infinite number of fibrilla of a certain texture, which, we believe, will one day be traced from the external organ of sense to a distinct part of the brain, to a specific point destined by nature as best adapted to receive the impressions, and to retain them? The facts upon which this opinion rests are the result of very careful and minute investigations, but require to be corroborated by diligent observation. It is this exercise of our talents, it is this delightful interchange of sentiments and opinions, this search after knowledge, it is this social employment, which gives to the inquiring mind the highest gra

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