both the senses and the mental faculties are innate. In the same manner, sensations and ideas of external and accidental events, and, in general, determinate actions of the faculties, are not innate. The propensity to love, and not the object of love; the faculty of speaking, not the peculiar language; the faculty of comparing and judging, not the determinate judgment; the faculty of poetry, not the particular poem, &c., is innate. There is, therefore, a great difference between innate faculties and innate ideas and sensations.

It is also true that children do not manifest all the faculties, but we cannot from this conclude that these are not innate. Birds do not make nests, the hamster and marmot do not collect provisions, the swallow does not migrate immediately after birth; neither do animals propagate, nor females give suck, when they come into the world; yet all these qualities are innate. This difficulty is easily explained. Every faculty has its own organ, in proportion to whose developement are its manifestations. Now in childhood several organs are very little, and in adult age very greatly developed; and while some are proportionately larger in children than in the grown-up, others are fully developed in both. The manifestations of the faculties being, as I have stated, always proportionate to the developement and activity of their organs, it becomes evident why some of them do not appear in infancy.

Why moral principles differ in different nations is also obvious. I agree with Locke that they are not innate, but maintain that the faculties which form them are. I shall afterwards show that moral principles depend on several faculties, and vary in nations in consequence of different combinations of their organs; the justice of a libertine without benevolence and veneration must differ entirely from that of a charitable, modest, and continent person. The same fundamental faculties exist every where, but their manifestations are universally modified. Men every where adore a Supreme Being; they every where have marks of honor and of infamy; there are every where masters and servants; all nations make war, whether with clubs and arrows, or with muskets and artillery; and every

where the dead are lamented, and their remembrance cherished, whether it be by embalming their bodies, by putting their ashes into an urn, or by depositing their remains in the tomb. Hence, though the functions of the faculties in general are modified in different nations, and of those consequently which determine the moral principles also, the same fundamental powers still appear in the customs, manners, and laws of all.

An essential part of the study of man, therefore, is to show that his nature is determinate, that all his faculties are innate, and that nature's first prerogative is to maintain the number and the essence of his special powers, whilst she permits many modifications of the functions of all, in the same way precisely as she preserves species, but continually sacrifices individuals.

The second right of nature is to allow more or less activity to individual faculties in different persons; that is, she endows all with the same faculties, but gives them in very different degrees. Some few are geniuses, but the majority are middling in all respects. Nature then produces genius, and the individual dispositions of every one.

Finally, nature has stamped a difference upon the sexes: some faculties are more active in women, others in men. Men will never feel like women, and women willl never think like men.

These are facts which observation proves. Philosophers, therefore, can only examine how nature produces such phenomena, and see whether it is possible to imitate and to assist her.

Thus, the principle of Phrenology-that the faculties of the mind are innate-is indubitable.

SECTION IV.

The Brain is indispensable to mental phenomena.

AFTER having seen what nature does in man, let us inquire into the means by which she effects it. Religious people commonly believe in a mere supernatural dispensation of gifts; but there cannot be a doubt of natural causes also contributing to produce the phenomena of mind.

I may follow the example of other natural philosophers, and confine myself to proving a relation between the body and the manifestations of the mind, or, I may endeavor to determine the special powers of the mind and the respective organs. This latter task has been accomplished by Phrenology. Here I shall only show, in a summary way, how reasoning coincides with observation. It is important duly to appreciate my expressions upon this subject: I do not say that the organization produces the affective and intellectual faculties of man's mind, as a tree brings forth fruit, or an animal procreates its kind; I only say that organic conditions are necessary to the manifestations of mind.

I never venture beyond experience; and therefore consider the faculties of the mind only in as far as they become apparent by the organization. Neither denying nor affirming any thing which cannot be verified by experiment, I make no researches on the lifeless body nor on the soul alone, but on man as a living agent. I never question what the affective and intellectual faculties may be in themselves, do not attempt to explain how the body and soul are united and exercise a mutual influence, nor examine what the soul can effect without the body. The soul may be united to the body at the moment of conception or afterwards; it may be different in every individual, or be of the same kind in all; it may be an emanation from God, or something else. Whatever metaphysicians and theologians may decide in regard to these various points, the position, that manifestation of the faculties of the mind depend, in this

life, on organization, cannot be shaken. Let us then consider the proofs which reasoning affords of this principle of Phrenology.

i. Difference of the Sexes.

The faculties of the mind are modified in the sexes: some are more energetic in men, others in women. Do then the souls of men and women differ, or is it more probable, that the faculties are modified because their organs or instruments vary? Phrenology shows that certain parts of the brain are more developed in men, others more in women; and thus renders the peculiarities in the mental manifestations of each, easily explicable. There are, however, many instances in which the intellectual faculties of women resemble those of men, and the contrary.

ii. Individuality of every Person.

The mental faculties are modified in every individual. Now, is it probable that the soul differs universally, or is it more likely, that as the whole human kind has descended from an original pair, all modifications of the faculties may be explained by differences in the organs on which each respectively depends? Like species of animals, and man also, have essentially the same corporeal structure; there is merely difference of proportion and developement in the various parts of which the body is composed; and these differences in the organs produce corresponding varieties in the functions attached to them.

iii. Ages.

Mental manifestations are modified by age. Either the soul, or its instruments, therefore, must produce these modified manifestations. It is ascertained that certain faculties appear early in life, or at a later period, according as the peculiar organs of each are developed.

The same law holds in both affective and intellectual faculties: the manifestations of all are not simultaneous. Several of both orders appear in infancy, others not before maturer years; several, too, disappear earlier, whilst others endure till the end of life. Now as we know that manifestations of the mental powers always accord with certain organic conditions, it is impossible to overlook their dependence on organization.

iv. Influence of Physical Conditions.

All that disorders, weakens, or excites the organization of the nervous system, influences especially the manifestation of the mental faculties also. It is generally observed that organs are enfeebled if their growth be very rapid; their functions too, are, in consequence, less energetic. This is chiefly remarkable in the climacteric years, or periods of increase; a knowledge of which is so very important in practical medicine. Vegetables are known to increase particularly at two periods; in the spring, and in the middle of summer. The growth of the human body is also more rapid at certain times than at others. Now rapid growth weakens the organs, both of vegetative and animal life, and consequently the functions they perform respectively. Girls who grow too suddenly turn pale, chlorotic, and consumptive, &c. Individuals, therefore, during the periods of growth, are not fit for active business, and ought not to exercise their intellectual faculties much. Rest is necessary till the organs acquire maturity, when all the faculties of the mind and body will resume their energy. Organs of particular faculties are occasionally too soon developed, and are then apt to be exercised overmuch. Incurable exhaustion often results from this, and early genius is nipped in the bud.

Adult men and animals are still subjected to variable degrees of excitement from seasons, temperature, food, and especially from particular laws to which the organization is subjected. We see animals resume and abandon at different periods, their instinct to sing, to build, to gather provisions, to live solitarily or in society,