lects the primitive idea, for which Language recollects the name; and it is quite conceivable, that although Language may be powerful, yet it may not furnish names, as mere words, when the thing signified is not present in the mind.

The lower animals appear to have this organ in some degree; for they learn the meaning of arbitrary signs in so far as they possess the feelings and conceptions which they express.

This faculty is by far too extensively cultivated in ordinary education. The notion seems generally to prevail, that knowledge of words necessarily implies comprehension of the ideas which they are intended to signify; but this is a great mistake. A good education must embrace the cultivation of all the faculties, by exercising each directly on its own objects, and regulating its manifestations. The mere storing the mind with words never can accomplish these ends.

The organ is large in the companion of Gall, Sir J. E. Smith, Humboldt, Voltaire; and small in the mask of Fraser. Established.

GENERAL OBSERVATIONS ON INDIVIDUALITY, AND THE OTHER KNOWING OR PERCEPTIVE FACULTIES.

No objection to Phrenology is more frequently repeated than that such and such persons have retreating foreheads, and yet are very clever. A short explanation will serve to remove this difficulty. In the first place, a forehead may appear retreating, not because the reflecting organs are greatly deficient, but because the knowing organs are very prominently developed, so that if the latter were diminished in size, the former would appear relatively larger: But every one must perceive, that, in such an event, the mental powers of the perceptive class would be proportionally diminished, and the talents of the individual lessened, while the unskilful observer might imagine him to possess a better developement of forehead. In the mask of Henri Quatre, for example, the forehead appears to slope; whereas, if the knowing organs

were reduced to the same state of projection beyond the cheek bones, as in the mask of Voltaire, the forehead would appear much more perpendicular. This, however, would clearly detract from his mental power. It would cause the reflecting faculties to predominate only, by diminishing his talent in the department of observation.

But, in the next place, suppose that a head does retreat exceedingly, still Individuality, and the other knowing organs, may be large; and if we attend for a moment to the range of these powers, we shall perceive, that the individual may be deficient in Causality and Comparison, and yet be very clever. A wide range of sciences, falling under the scope of Individuality and Eventuality chiefly, has already been pointed out, and in which a person so endowed may be very learned. Farther, the details of history, statistics, geography, and trade, all belong to the department of simple knowledge; and in them also he may be eminently skilled; and, finally, in the daily occurrences of life, acuteness of observation, and the power of treasuring up the lessons of experience which he will possess, are important elements in a practical judgment. If, then, to a large endowment of the knowing organs, a nervous temperament be added, the individual will be active and enterprising; if Cautiousness be large, he will be prudent, and rarely venture beyond the scope of his abilities; if Conscientiousness be large, he will enjoy that delicacy of sentiment which tells instinctively where the right lies, and where the path of honor terminates; and with these endowments there is no wonder that he may act creditably and cleverly in the ordinary walks of life. These are not imaginary suppositions; but descriptions drawn froin observation of numerous individuals in active life. Such persons, however, are never distinguished for profound and comprehensive views of abstract principles; which belong to the reflecting faculties not yet treated of.

In the preceding pages, it is stated, that the faculty of Form perceives the forms of objects;-Coloring, their color;—Size, their dimensions ;-that Individuality takes cognizance of existences, and Eventuality of events in general. The question

naturally occurs, if the minor knowing powers apprehend all the separate qualities of external objects, what purposes do Individuality and Eventuality serve in the mental economy? The function of Individuality is to form a single intellectual conception out of the different items of information communicated by the other knowing faculties, which take cognizance of the properties of external objects. In perceiving a tree, the object apprehended by the mind is not color, form, and size, as separate qualities; but a single thing or being named a tree. The mind having, by means of Individuality, obtained the idea of a tree, as an individual existence, may analyze it, and resolve it into its constituent parts of form, color, magnitude; but the contemplation of it in this manner is at once felt to be widely different from the conception attached to the word Tree as a whole. The function of Individuality, therefore, is to embody the separate elements furnished by these other knowing faculties into one, and to produce out of them conceptions of aggregate objects as a whole; which objects are afterwards viewed by the mind as individual existences, and are remembered and spoken of as such, without thinking of their constituent parts. Children early use and understand abstract terms, such as tree, man, ship; and the organ of Individuality is very prominently developed in them.

Farther, Form, Color and Size, furnish certain elementary conceptions, which Individuality unites and conceives as one, such as Man. The faculty of Number called into action gives the idea of plurality; and that of Order furnishes the idea of gradations of rank and arrangement. Now, Individuality, receiving the intimations of all these separate faculties, combines them again, and contemplates the combination as an individual object, and this is an army. After the idea of an army is thus formed, the mind drops the recollection of the constituent parts, and afterwards thinks of the aggregate only, or of the combined conception formed by Individuality; and regards it as a single object.

Eventuality is surrounded by Individuality, Locality, Comparison and Causality, and forms individual conceptions from their combined intimations. A storm is not an object of specific existence, nor is it a quality of any external object; yet the mind clearly

apprehends it. It is the result of physical elements in violent commotion, and all the faculties last enumerated, together with Eventuality itself, which observes motion, combine in furnishing individual conceptions, which Eventuality unites into one idea, designated by a "storm." Revolution is another example: A revolution does not exist in nature as a substantive thing, but arises from the combined action of numerous moral and physical causes, the result of which Eventuality conceives as one event.

It is interesting to observe the Phrenological System, which at first sight appears rude and unphilosophical, harmonizing thus simply and beautifully with nature. Had it been constructed by imagination or reflection alone, it is more than probable that the objection of the minor knowing faculties rendering Individuality and Eventuality superfluous, would have appeared so strong and insurmountable, as to have insured the exclusion of one or other as unnecessary; and yet, until both were discovered and admitted, the formation of such terms as those we have considered was altogether inexplicable.

GENUS IV.-REFLECTING FACULTIES.

THE intellectual faculties which we have considered, give a knowledge of objects and their qualities, and of events; those to which we now proceed, produce ideas of relation, or reflect. They minister to the direction and gratification of all the other powers; and constitute what we call Reason or Reflection.

DR. GALL often conversed on philosophical subjects with a sçavant, possessing much vivacity of mind. Whenever the latter was put to difficulty in proving rigorously his positions, he had always recourse to a comparison. By this means he in a manner painted his ideas, and his opponents were defeated and carried along with

him; effects which he could never produce by simple argument. As soon as Dr. Gall perceived that, in him, this was a characteristic trait of mind, he examined his head, and found an eminence of the form of a reversed pyramid in the upper and middle portion of the frontal bone. He confirmed the observation by many subsequent instances. He names it "perspicacity, sagacity, esprit de comparaison."

The faculty gives the power of perceiving resemblances and analogies. Tune may compare different notes; Color contrast different shades; but Comparison may compare a Tint and a Note, a Form, and a Color, which the other faculties by themselves. could not accomplish.

Comparison thus takes the widest range of nature within its sphere: "It compares," says Mr. Scott, "things of the most opposite kinds, and draws analogies, and perceives resemblances between them, often the most unexpected. It compares a light seen afar in a dark night, to a good deed shining in a naughty world; or it compares the kingdom of Heaven to a grain of mustard-seed. It discerns resemblances between things the most distant and the most opposite. It finds analogies between the qualities of matter and mind;" and from these comparisons and analogies, a great part of our language, expressive of the qualities of mind, is drawn; "a great part of it being almost metaphorical, and applied originally in its literal sense to designate qualities of matter." For this reason, the language of every nation proves whether this organ is much or little developed in the greatest number of its individuals. If they have this faculty in a high degree, their language is replete with figure. Dr. Murray Patterson mentions that the Hindostanee language abounds in figures, and that Comparison is larger than Causality in the heads of the Hindoos in general. It is the origin of proverbs, which in general convey instruction under figurative expressions.

This faculty attaches us to comparison, without determining its kinds; for every one must choose his analogies from his knowledge, or from the sphere of activity of his other faculties. He who has the faculty of Locality in a high degree, derives thence his exam