giving these answers, give the true cause or none. Many parents—sometimes because they do not know how to answer their questions, and sometimes to quiz them, but more often because the minds of the parents themselves are biased by wrong principles-teach their children to believe instead of to think; or to think erroneously by teaching them to think from incorrect data, which warps their Causality from the very first. Children should be taught to do their own thinking, and to answer their own questions. They asked a question yesterday, to which a correct answer was given; to-day, they ask another, and receive a correct answer, and to-morrow, ask a third, the answer to which, or the principle involved, was explained yesterday. Recall these answers, and tell them to put this and that together, and judge for themselves as to the results about which they inquire. In other words, give them the data, and then let them think, judge, and act for themselves.

Little fear need be entertained about their coming to incorrect conclusions ; for, Causality, and all the other intellectual faculties, act by intuition, and, unbiassed, will always come to the right conclusion. That same intuition, or instinct, or what you please, which makes the child breathe, and nurse, and sleep, also governs the action of all its faculties, the intellectual included. It teaches Individuality to observe, and ob. serve correctly; Eventuality, to remember action; Form, to know whether a thing is round, square, conical, &c., and to recollect the shape of things; Size, to tell them correctly the bulk of things, their distance, &c.; Weight, to resist and counteract the laws of gravity ; Comparison, to generalize; and Causality, to reason and adapt means to ends. All that Causality requires, in order to come to correct conclusions, is to have the right data placed before it. Far too many parents do the thinking for their children when they are young, and this makes them get it done out, when they are older. This explains that relative decrease of Causality already shown to exist in Children. Has the reader never observed the fine, noble foreheads of children, their height, their expanse, and those marked protuberances at the sides of their upper parts which characterize the intellectual developments of children? Cast your eye over the foreheads of a hundred children, and

then of a hundred adults, and if you do not see a marked superiority of the former over the latter in proportion, then you do not see what I am daily pained to observe-pained, not because children have such fine heads, but because adults have so poor ones. I do not hesitate to maintain the opinion that the difference is from one-fourth to one-half in favor of children, and against adults; whereas, the difference should be in favor of ADULTS; because the law of our nature, as explained on pp. 31--33, of Phrenology applied to Education and Self-Improvement, shows that the mental temperament and faculties are destined to increase in a far greater ratio than the physical powers, or organs of the feelings.

The intellectual capacities of children are also far superior, in proportion, to those of adults. Observe their remarks. Are they not often full of pith, and meaning, and idea? Do they not often expose the absurdity of the dogmas that are taught them? Do they not evince a sagacity, a penetration, a quickness, an intuitive comprehension of things, not found in them when grown up? And do they not possess a power of contrivance altogether astonishing? I was never more surprised than on seeing a little girl, not yet eighteen months old, praise her aunt in order to obtain from her sugar and otherfavors. When she said "pretty aunt Charlotte," or "aunt Charlotte, your dress is pretty," aunt Charlotte knew that she was coaxing her, and working around upon her blind side in order to get a favor. When a little over two years old, as the family, in connexion with her uncle, were eating almonds and raisons in the evening, she awoke, and knowing that it was useless to ask father, or mother, or aunt for them, went to her uncle, whom she did not like any too well, and laying her head back affectionately upon his lap, said, in a very coaxing tone and manner, "pretty uncle Lorenzo. Uncle Lorenzo is good." The next morning her mother asked her "what made uncle L. pretty?" "Because almonds and raisins is pretty," was her artless reply. To administer praise as a means of obtaining favors, without ever having been taught to do so, and that at eighteen months old, certainly required an exercise of Causality, in laying a deep, appropriate PLAN to bring about a result, to a degree rarely attributed to children. This is not probably an extraordinary exercise of Intellect in a child of that age. Doubtless the generality of children ex

hibit nearly as much. I maintain not only that, as already expressed, the intellectual organs of children are far better developed, in proportion, than those of adults, but also that their ideas, their powers of intellect, of penetration, sagacity, comprehension, inquisitiveness, intellectual curiosity, and the adaptation of means to ends, are also proportionally far superior to those of adults. For the correctness of these opinions, I appeal to the observation of all who are conversant with the intellectual developments or manifestations of children under eight years old.

How is this? What causes it? Is it natural? “God forbid !" It is unnatural. It is because the intellects of children, and especially their reasoning powers, are shut up in a school house, are pinned fast to a bench, are deadened over A and baker, are stifled by the inability or refusal of parents to answer their inquiring minds, and to feed and fill their opening intellects. Their brains wither and shrivel up, and their blood stagnates over those studies upon which they are placed, or else a fatal dislike of books is engendered by the dislike or punishment of the teacher, by parents whipping them to school and from play, and by the almost total inadaptation of the present system of common school education to the opening minds of children. If Phronology be true, and if, as such, it reveals the true principles of conducting the intellectual education of children, I hazard nothing in pronouncing this systein directly at variance, in almost every particular, with both the laws of mind in general, and the developments of the minds of children in particular. Phrenology shows conclusively that the organs should be cultivated and exercised in the order of their development ; that the organs first developed are Individuality, Eventuality, and Comparison ; that Causality, Form, and Locality follow next; and that the other organs over the eyes are much later in maturing: and that teaching children to read, spell, and write first, is not calculated to excite, feed, or develope their intellectual faculties; and that the confinement consequent upon sending children, especially those that are young or delicate to school, is most injurious ; that there. fore, the present system of early education is a curse, not a blessing, deadens instead of developing the intellects of child dren, and is one of the main causes of that want of intellect

which characterizes the mass of mankind; and that the method thus far pointed out, of teaching children things first, telling them stories, showing them the operations of nature, trying philosophical, and other experiments, &c.; teaching them natural history, and answering all their questions, as well as leading them up from facts to their laws, and teaching them to do their own thinking, harmonizes with the nature of mind in general, and of the infantile mind in particular; that it interests, and thereby excites, improves, and invigorates that mind, and is directly calculated to develop it in all the power and glory of its primitive creation.

I know this is strong language, but I KNOW it to be TRUEI know it is nature as well as Phrenology, and that it will prevail. And the object of this work is to promulgate this as the first step in effecting this much needed reform-a reform lying at the very basis and foundation of all reform; for reform, to be successful, must be based on intellect, and this requires the early cultivation of that intellect, the natural governor of man. Still more. These results are based on common sense: and, if they do not strike every reader as substantiaily correct, at least in the main, then his common sense is not my common sense, nor the common sense of Phrenology. Let each inference of the series just given, be pondered and cavassed, and compared with what is known to be true of the opening minds of children, and rejected or adopted accordingly. These doctrines must encounter a mass of prejudice, but they will conquer; and to oppose them is to be beaten.

Owing to causes already pointed out, Causality is one of the smallest of the intellectual organs. Hence it is that the great mass of mankind get their thinking done by proxy—that religious leaders do most of the religious thinking of mankind; political leaders, most of their political thinking, &c., and that mankind generally adhere to the religion and opinions of their parents; that cunning, designing men exert so much influence over mankind, converting them into mere tools and dupes to carry foward their selfish, foolish, or villainous projects-that riches are more highly esteemed than talents-that men who live on the Approbativeness, or Combativeness, or Alimentiveness, or curiosity, or almost any other feeling of mankind, succeed to a charm, while those who live by their intellects, usually

starve-why reforms make so slow progress, and effect so little -why the conversation of young people, especially of fashionable ladies, is soft and nonsensical-why the few are enabled to control the many-why so little time is devoted to intellectual culture, and so much to the gratification of the passions; why so little is yet known of nature, her laws and doings; why, in short, the intellectual lobe of men is so small, and the propensities so large.

But how can this organ be cultivated by adults, especially by young people? Simply by thinking, musing, meditating, contemplating, and inquiring at the shrine of nature into the laws and principles that govern things.

"But I've nothing to think about," says one. Poor soul, you are to be pitied. A world of wonders even within your self, and yet, barren heath, you've nothing to think about! A world of wonders above your head and beneath your feet, and yet, poor thought-ridden mortal, you've nothing to think about! All nature around you teeming with events, every ore of which has its cause, and most of them a cause within your reach, and yet, thought-starved mortal, you've nothing to think about! Poor thing, you should have a name and a place among other idiots.

To all young persons, then, I say, THINK. Wherever you are, whatever you are doing, if you see anything you do not comprehend, whether in nature or art, ferret out its cause, and then think about it: do not be ashamed to expose your ignorance in order to gain knowledge. Take a walk every day, two or three times a day to think, muse, meditate, contemplate.

"Oh, but I'm too busy for that," says one. Then you ought to be too busy to eat and sleep; for the mind requires food and exercise as much as the body. "But I have not sufficient time even to eat and sleep," is the reply. Then no matter, but you must find time to die the sooner for not thinking; for, intellectual culture is directly calculated to prolong life, and is also a means of rendering it much more happy, and of effecting much more in the same time. Even as a means of accomplishing mere worldly ends, you will be a gainer by cultivating your intellects: for, its increased power will enable you to save more time by taking a shorter and surer road to your