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Mr. Scott, after exhibiting these views, observes, that such an arrangement is more beautiful, systematic, and appropriate, than human ingenuity could have devised; and taken in connexion with the fact, that the organs were discovered at different times, and in separate situations, and that Order and Beauty appeared only after the ultimate filling up of the greater part of the brain had taken place, it affords a strong argument à priori, that the organs were discovered, not invented, and that the system is the work of nature, and not of Drs. Gall and Spurzheim.

In treating of the organ of Language, I have explained the association of ideas with signs. I may here add, that the doctrines of Mnemonics are founded on this power of the mind to associate ideas with arbitrary signs. In devising means for aiding the memory, it ought constantly to be kept in view, that every individual will associate, with greatest ease, Ideas with such external objects as he has the greatest natural facility in perceiving. For example, sometimes space is used as the medium of recalling the ideas wished to be remembered. The room is divided, in imagination, into compartments, and the first topic of the discourse is placed in the first compartment, the second into the second, and so on; so that, by going over the spaces, the different heads of the discourse with which they were associated will be recalled. It is obvious, however, that it is only if Locality be large that such a device can be serviceable; because if this faculty be weak, it will be as difficult to imagine and recollect the compartments, as the discourse itself. If, in like manner, numbers are resorted to as the connecting medium, so that on hearing one idea, which we wish to recollect, we shall associate it with the number one, and on hearing another which we wish to recollect, we shall associate it with the number two, it is obvious, that, unless the faculty of number be powerful, this will be a more difficult process than that of simple recollection. Hence, different modes of recollection should be used for different individuals. He who has Number most powerful, will associate words most easily with numbers; he who has Form most energetic, will associate words most easily with figures; he who has Locality most vigorous, will associate words most easily

with space; and he who has Tune most powerful, will associate words most easily with musical notes. Hence, also, the influence of associations on our judgment is easily accounted for. He in whom Veneration is powerful, and to whom the image of a saint has been from infancy presented as an object to be venerated, experiences an instantaneous and involuntary emotion of Veneration, every time the image is presented to him, or a conception of it formed; because it is now the sign which excites in him that emotion, altogether independently of Reflecting Faculties. Until we can break this association, and prevent the conception of the image from operating as a sign to excite the faculty of Veneration, we shall never succeed in bringing his understanding to examine the real attributes of the object itself, and to perceive its want of every quality that ought justly to be venerated. In the same way, when a person is in love, the perception or conception of the object beloved stirs up the faculties which feel into such vivid emotion; that emotion is so delightful, and the Reflecting Faculties have so little Consciousness, that the real source of the fascination is in the faculties which feel, that it is impossible to make the lover see the object with the eyes of a disinterested spectator. If we could once break the association betwixt the object and the faculties which feel, the Reflecting Faculties would then perform their functions faithfully, and the object would be seen in its true colors. But, while we are unable to break this link, and to prevent this fascination, we may reason ad sempiternum, and our conclusions will never appear to be sound, because the premises, that is, the appearance of the object, will never be the same to the party most interested in the argument and to us.

Thus, the associations which mislead the judgment, and perpetuate prejudices, are those of words or things with feelings or sentiments, and not associations of conceptions with conceptions, or merely of ideas with ideas. The whole classes of ideas formed by the Knowing and Reflecting Faculties may be associated ad infinitum, if these ideas do not become linked with the propensities and sentiments, and no moral prejudices will arise.

In studying the laws of association, therefore, we must go

beyond the ideas themselves, and consider the faculties which form them. If the faculties be kept in view, the whole phenomena of association will appear lucid and intelligible; and we shall find nature confirming our principles, because they will be founded on her laws. We shall see the individual who has the Reflecting faculties most powerful, associating ideas according to the relation of necessary consequence; we shall perceive him who has the Knowing Faculties most powerful, associating ideas according to the relations of time, place, and circumstances; and, very often, although not always, we shall find each individual associating with most facility, and recollecting most perfectly those ideas, which minister to the gratification of his most powerful propensities or sentiments. See examples of association of colors on page 378 of this work. If we seek only for relations among individual ideas themselves, or for general laws, according to which ideas are associated in all individuals, our researches will never be crowned with success. No stronger proof of this fact could be found, than the circumstance, that, although different individuals will use the same process of reasoning to produce the same conviction, yet no two will state their arguments in the same words, or make use of the same illustrations. The general identity of the reasoning process depends on the identity of the constitution of the faculties which reason; but difference in words and illustration arises from the particular combination of organs belonging to the individual, and from the circumstances in which he has been placed, which afford his faculties the particular materials which he uses.

In all ages, unprincipled individuals have availed themselves of the law of association before explained, to enslave the minds of their fellow men. By means of early impressions, they have connected certain practices and notions favorable to their own power, with the sentiments of Cautiousness, Conscientiousness and Veneration in the people, and thereby caused them to fear objects existing only in imagination, and to perform actions inconsistent with the welfare of society. Phrenology will tend to bring this species of tyranny to an end. Each faculty has a sphere of legitimate action, established by the Creator, which is in harmony

with every interest that he acknowledges as pure and beneficial; but there is also a boundless field of abuse of each, favorable to base and selfish purposes. While the faculties themselves, and their relations to each other, and external objects, are unknown, and the human intellect is uncultivated and ignorant, it is extremely difficult for ordinary minds to distinguish accurately the boundaries of right; and hence a wide door is opened to abuse of every power. From this cause error is extensively mixed up with truth, and deliberately so, by the unprincipled, who hope to profit by delusion; hence the opinions and institutions of society in most countries present a feeble and inconsistent appearance; so that, in the moral world, we perceive little of that magnificent power and comprehensive design, applied for benevolent ends, which are so conspicuous in physical creation. In this state of things, it is not difficult to impress false and prejudicial notions on the minds of youth, and to support them through life by observances fitted to give them permanence; and on this basis individual interest erects its baneful structures. But when the faculties, and their relations, shall be generally studied, and knowledge of their legitimate spheres of action shall be obtained, the discovery will be made, that creation is constituted in harmony only with their proper manifestations, and then acute perception of right, with high determination to pursue it, will take the place of groping blindness, and irresolute imbecility, which now characterize the moral aspects of society in many countries of the world.

PASSION is the highest degree of activity of every faculty; and the passions are as different as the faculties: Thus, a passion for glory, is the result of a high activity of the Love of Approbation; a passion for money, of Acquisitiveness; a passion for music, of the faculty of Tune; a passion for metaphysics, of Causality. Hence there can be no such thing as factitious passions, although such are spoken of in various books. Man cannot alter his nature; and every object that he can desire must be desired in consequence of its tending to gratify some natural faculty.

"Locke, and many modern writers," says Dr. Spurzheim,

"maintain that children are destitute of passions; and it is true, that there is, in adults, one passion which is not observed in children, the passion of love. There have been, however, some individuals, who, at three or four years of age, have felt passionately this propensity; and, in general, the greater number of inclinations manifest themselves with energetic activity in children. The opponents of Phrenology, for the most part, confound the objects upon which the particular faculties act at different ages, with the inclinations themselves. Children, it is true, have no inclination to defraud the orphan of his inheritance, or to conquer kingdoms but they sometimes deceive one another for a bird's nest; they fight for playthings, and they are proud to occupy the first place at school;" and the same faculties which give the desires for these objects, when differently directed in after-life, produce the various passions which characterize our maturer years. The boy who is extremely mortified at losing a place, and burns with a desire to stand at the top of his class, will not be destitute of ambition when a man.

PLEASURE and PAIN are affections of every faculty. Every faculty, when indulged in its natural action, feels pleasure; "when disagreeably affected feels pain: consequently the kinds of pain and pleasure are as numerous as the faculties. Hence one individual delights in generously pardoning offences, and another in taking revenge; one is happy in the possession of riches, and another glories in disdaining the vanities of mankind." Thus, "pain and pleasure are the result, and not the cause, of the particular faculties."*

PATIENCE, and IMPATIENCE. Patience as a positive feeling, arises from large developement of Benevolence, Veneration, Hope, Conscientiousness, and Firmness, combined with small Self-Esteem. This combination is accompanied with meekness, humility, constancy and resignation; the constituent elements of a patient and enduring spirit. Apathy may arise from a highly * Dr. Spurzheim's New Physiognomical System.

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