sense of disgrace. But reproaches and blame administered a few times, star this faculty s.) eifetually that she holds up a bold and brazen face to all the reproaches that can be heaped upon her ; being callous to all sense of shame and regard for character. So, also, if one whose heart is all alive to the m:series of sinsitive beins, uns an anunal killed for the first time, or a fellow-being racked with pain, reversed Benevolence intiii is even greater agony than that endured by the object pitied; yet, a fe'w suih sights 80 (Fc-ctually harden the heart and drown the voice of pity as even to prepare la.mn to take part in causing pain or killing animals. His Bentes de ce is sared, never again to vrience that equisitivepes of pity which accompanied its primitive, un violate al tenderness. S), in re hard to Veneration, when the name of God is prutaned; w.il Id ality, when vulgarity is witnessed; with Cautiousness, wlon din nyt is frequently incurred; and so with every other faculty. This principle applies with picultur furre to the surial faculuch. Ami since these organs are very large, the evils attendant upon their violation are proportionally great.

B.: 8 are those la alili's ware? What constituts their vioLai. t.? The INTERE PTIN of love. This this alone—is capable of triptin, anu waring the in. Likerrupted love places its surfe rer prerry in the same position, in re and to loving seguently, that BH'er (ogu ntiousness - in Beard to mal principle, or le ing and does in re and to charastot, op with the pain des in red to sleepuentympathy. To loirather this interruption with !le sme purity and tender as tves_8€, 13 ias utterly m. pava bir s tu n'y the same un'emahud mul pe after the grad11.,7 of a guni'y conne bare burneto? ied for tils or yedis as Bor (trid live tree to tasty W. Valmed; or to her the salle termiq.aly for su::ering in obers, ai!19 senes of d. :!r3 have been wind is link as that loose has men interrupted. Yea, trop impusal-lee du this interrupo na vistes semel large orans, thr, in 'n txl, and pain endur, air mategater than ther frit op 1.05 of a mile ory.in, stah s (of a dentatene, or Ben 23:04, p AbuNDex, &c. It is als propuertornly the aurr se tu a'lile wher la 'son :1 0914 otth. ut inmate movesy al interrottumalou already slıswn to writ litera the

and the o:let pesans. Interrupted love cauw's the feverb @rad panul ac tin of the serial organs, and tus cauxs the mortal

tunate class are the very BEST of the sex—those whose feelings of love are of that exquisite character which, once disappointed, for ever afterward refuse to violate the sacredness of their first love by a second engagement. Some of them are doubtless too particular, others too cautious, but the majority too tenderly endeared to some congenial spirit ever to cast an eye of love upon any other than him who bore off, only to blight, their first full-blooming affections. Let them not be ridiculed, but rather let them be commended for being thus true to nature, or, rather, for having so much nature in them. And then, too, they render themselves very useful in families, neighborhoods, and societies, especially religious, as teachers, nurses, makers of garments, &c. But they should not expect to live as long or as happily as they would, had they married well while young

But to those whose social organs are large and also actire, Phrenology says, with all the emphasis of a law of our being, added to all the penalties of its infraction—Marry! Marry soon, or else cease exercising your social faculties ; because, besides foregoing the virtuous pleasures of that quiet, unchecked, and reciprocal exercise of the social faculties afforded by marriage, their ungratified action, or else their vicious indulgence-one of which must accompany their every exercise in the unmarried—though it may afford temporary pleasure, is sure to poison or pollute the fountain of love, and to render all its succeeding streams full of bitterness and wo!

Phrenology, therefore, recognises and enforces this, one of the first commands of God to man: “ Be ye fruitful and multiply, and replenish the earth.” Become husbands, wives, and parents; so that your social faculties may have full scope for action, together with a delightful object for the combined exercise of the other faculties; and, that you may leave a name and a race to “ rise up and call you blessed.” You cannot be a whole man or woman unless all your faculties are brought into pleasurable action upon their lexitimate objects; or when they are perrerted.

Many persons, particularly young men, refuse to marry, especially "these hard times, because they cannot support a wife in the style they wish. To this, I reply, that a good wife will care les for the style in which she is supported than for you. She will cheerfully conform to your necessities, and be happy with you in a log-cabin. She will even help you support yourself. To support

a good wife, even if she have children, is really less expensive than to board alone, besides being one of the surest means of acquiring property, as is shown page 26. This false pride of wishing to support a wife in style, is really pernicious in its influences on yourself, and even on woman, who thinks, when this idea is rife, “Well, I'm married now, and I'll live in just the style I prefer," and this diverts her mind from the qualities of a good mother, to those of a fashionable lady. It also encourages young ladies to strain every point in order to show off in fine style, so that, when a young man finally becomes able to marry and dash out in splendid style, he may know where to find a show-" help-mate." Is not this mischievous idea directly calculated to divert its entertainers from the one distinct and only proper motive of marriage, namely, domestic enjoyment? Is it not calculated to promote a fashionable, company-seeking, company-entertaining spirit, and to encroach upon domestic enjoyment, and even to supplant it? However, those who see fit to marry a show, may do it, and reap what they sow.

MARRYING FOR A HOME MERELY.

Do not, however, marry for a home merely, unless you wish to become even more destitute with one than without one; for, it is on the same footing with "marrying for money." (See page 51.) I know a lady, who, when an orphan girl, lived with a relative who abused her beyond measure, and who, at an early age, married, not because she had the least spark of affection for her husband, but to free herself from her uncle, and be independent of her friends. To use her own expression, " I jumped out of the frying-pan into the fire." I will not enter into particulars, but suffice it to say, that she describes her situation as horrible beyond all description, and that of her daughters as scarcely less so; because that father who should have loved and cherished his daughters for her sake as well as his his own, hates and abuses them on her account. And all, not for any fault in her, for she has an excellent head, socially, intellectually, and morally, but because she violated the law of marriage by marrying for a home; and a long, dreary, dark, and awful twenty years has she been paying the dreadful forfeit. She could not live with her husband, because his physical abuse was intolerable, and therefore obtained a divorce; nor could she live separated from him, on account of her children: so that her sufferings

cannot be ended while she lives. What a long and most awfully wretched life would the timely perusal of this work have saved her! and is it too much to expect that the principles here laid down, and the advice given, will save many a worthy youth from being shipwrecked upon the rocks and shoals of unpropitious marriage? "He that hath ears to hear, let him hear." He that has his die yet to cast, let him beware!

MARRY TO PLEASE NO ONE BUT YOURSELF, NOT EVEN YOUR PARENTS.

Marriage is a matter exclusively your own; because, you alone must abide its consequences. No person, not even a parent, has the least right to interfere or dictate in this matter. I never knew a marriage made to please another, turn out any otherwise than most unhappily.

I know a lady who, to please a widowed mother, and provide her a home, (property she did not need,) married a man for whom she had not one spark of love, and who, to obtain her, had artfully courted the mother more than the daughter. Her marriage was the destruction of all her pleasures, and the grave of that very mother who had persuaded her daughter into it. Because the mother would not give him the command of a thousand dollars, (it was this thousand dollars that he courted and married!) the interest of which was her main support, he became her enemy, and made her life most wretched, and then exposed her in such a manner as to cause her death as effectually as if he had poisoned her. The mother thus ruined her obedient daughter by insisting upon her marrying a man she never loved, and thereby ended her own life. How forcibly this illustrates the evil of marrying except from pure love, from congeniality of soul.

Parents can no more love for their children than they can cat, or sleep, or breathe, or die and go to heaven for them. They may give wholesome advice merely, but should leave the entire decision to the unbiased judgment of the parties themselves, who mainly are to experience the conséquences of their choice. Besides, such is human nature, that to oppose lovers, or to speak against the person beloved, only increases their desire and determination to marry. The beloved one is considered as abused, and this sympathy strengthens love, and weakens the influence of those who oppose, and thereby furthers the match by preparing the way for an elope

ment. Many a run-away match would never have taken place but for opposition or interference. Parents are mostly to be blamed for these elopements. Their children marry partly out of spite, and to be contrary. Their very natures tell them that this interference is unjust as it really is-and this excites Combativeness, Firmness, and Self-Esteem, in combination with the Social Faculties, to powerful and even blind resistance-which turmoil of the faculties hastens the match. Let the affections of a daughter be once slightly enlisted in your favor, and then let the "old folks" start an opposition, and you may feel sure of your prize. If she did not love you before, she will now that you are persecuted. Is not this a principle of our nature? Then, why ever oppose a marriage? Reason with them mildly, and then throw on them the responsibility, and they will give it up a thousand times sooner than when opposed. Never disinherit, or threaten to disinherit, a child for marrying against your will. If you wish a daughter to marry a man whom you do not wish her to marry, oppose her, and she will be sure to marry him; so also in reference to a son.

"But," says a parent, " if I let my daughter alone, she will marry against my will, and you say, if I oppose her, she will make assurance doubly sure.' What, then, shall I do ?" Don't do much about it; and, after properly counselling your child, care as little about any disastrous results as may be; for, your opposition will only make matters worse, by setting your daughter against you, as well as by promoting the disagreeable match; so that your best course is, patiently to endure what you cannot cure if you try.

The fact is, however, that such should, and might be the relations between parents and children, that the latter would apply to parents for advice on the first pulsation of love. Let the father properly train his daughter, and she will bring her first love-letter to him, and give him an opportunity to cherish a suitable affection, and to nip an improper one in the germ, before it has time to do any harm.

There is, however, one way of effectually preventing an improper match, and that is, not to allow your children to ASSOCIATE with any whom you are unwilling they should marry. How cruel as well as unjust, to allow a daughter to associate with a young man till the affections of both are riveted, and then forbid her marrying him' Forbid all association, or consent cheerfully to the marriage.