by passion. Nature, then, has made subdivided groups of organs clustered together, and Dr. Abram Cox has advanced a considerable way in estimating their relative size. The Animal Propensities, situated at each side of the head, he estimates by an ideal line perforating the external angle of the zygomatic arch, or of Causality in front, and proceeding straight backward to the outer angle of the trapezius muscle at the back of the neck. The amount of brain outside of these lines, indicates the relative size of the Animal Propensities there situated. To estimate the size of the organs at the back of the head, with the exception of Amativeness, he proposes a similar line inserted at the posterior angle of the organ of Cautiousness, and penetrating straight through to the centre of the spinous process of the occipital bone. All that lies beyond the posterior position of this line, is the protuberance of the organs. This, however, does not provide for the estimate of the breadth of the convolutions. There are certain organs which lie at the base of the brain, and which project downward as well as outward. Their downward projection, Mr. Cox, and also Mr. Combe, have found, by experience, to be accurately estimated by running an imaginary line from the outer edge of the superciliary ridge, straight through to the occipital spine. The distance of the hole of the ear below this line, will indicate the degree of projection of these organs downwards.

With regard to the estimate of the size of particular organs, it is to be observed, that where all the organs immediately adjoining each other, are of the same size, there will be a general smooth roundness of the surface, and an absence of any superficial irregularity. When an organ in the centre of others appears depressed, it does not necessarily follow, that it is absolutely deficient or small. Thus, for example, if the organs of Philoprogenitiveness, Adhesiveness, and Self-Esteem, be very large, they will, of course, project accordingly. The organ of Concentrativeness, which is situated between them, if it be very large also, will, of course, have no hollow in the surface; but if it be only large, or rather large, it is, although absolutely considerable, relatively to the surrounding organs not so, and, therefore, there will be at that region a depression. Of course, if the hollow be very great, there will not only be a relative but an absolute deficiency.

CHAPTER VI.

PROPENSITIES.-DO THEY POSSESS MEMORY?

We shall now proceed to consider the general mental Faculties, and their corresponding cerebral organs.

ORDER I.-Feelings. GENUS I.-Propensities.

We commence with the propensities, which are all common to man, with the lower animals. They do not in themselves form ideas, but simply produce a tendency and corresponding emotions of a specific nature. In our opinion, they possess also no memory. As this is a doctrine not generally recognised by Phrenologists, it may be worth while to consider shortly the grounds upon which this conclusion is founded. 1. No propensity, sentiment, passion, or emotion, exists to our consciousness, by its own innate activity, or without the intervention of the perceptive, or, what are called, reflective faculties. The cerebral mass, of which an organ is composed, may be in a state of action, without our being conscious of it; but consciousness of emotions is the result solely of the relation of the activity of the organs of Sentiment or Propensity, in conjunction with that of some of the Intellectual organs. Thus, for example, we cannot love in the abstract. No man ever felt the tender influence of this emotion as a feeling, independent of any related object. It is the Perceptive Faculties, which, relating the passion to its subject, first make the state of mind, or emotion, present to our consciousness. Thus, has Shakspeare said

"Young men's love then lies,

Not truly in their hearts but in their eyes."

So of anger, and of all the other states of the various passions and emotions. They

are mere susceptibilities; it is the presentation of their related objects which superinduces their state of conscious activity. The more powerful the organ, the more active the faculty, and the more easily and variously will objects excite it to emotion and gratification. But without object there is no action. A man may possess so large an endowment of the organ of Combativeness, that, as the phrase goes, he would fight with his own shadow; but his perceptive faculties must present to this organ his shadow, before he can incline to fight. Some persons are said to be so testy, that they are angry at nothing; but this is a mere mode of speech to signify that they are irritated with some insignificant object, which would not excite men of a less destructive temper. No man ever experienced an active state of this organ, without the prior intervention of some object to present the emotion to his consciousness.* If, indeed, we analyse terms, we will find that this must be, and is the case. Love, Anger, Benevolence, Veneration, are mere abstract terms, derived from a classification of individual phenomena which resemble each other; so that our ideas of propensities or sentiments are not originally derived from the faculties or organs themselves, but from a perception of resemblance betwixt particular manifestations of emotion or passion. It is our observation of individual acts that enables us, then, to rise to abstract terms; and therefore, in their abstract state, we never detect passion, but only see it in its state of eventual and contingent activity. Thus, when we say that an individual is passionate, all that we mean is, that we have seen or known him often angry. In all these cases, we will find that some object has produced the passion-that might not in our eyes have been adequate to warrant rage; while, nevertheless, we never contemplate the possibility of seeing him in anger without some subject to excite it. So completely is this the case, that whenever we are aware that he has had some object which has justly caused him to be exceedingly angry, we know that he has then a much greater susceptibility of passion than before, and therefore, to subdue it, we know that all that has to be done is, to keep from him any object which is likely to excite his anger anew. If he continue angry, we at once say, that he has not yet forgotten the object which formerly agitated him;

2. Whenever we have forgotten the object which excited any particular passion, the passion itself no longer exists to our consciousness; and if we wish to revive it, we instinctively adopt, as the means of accomplishing the desire, the plan of recalling all the objects and facts wherewith it was originally connected. This is the only means. Destroy the memory of the form, face, eyes, voice, expression, actions, of a being we once loved, and the emotion of affection itself remains perfectly dor

mant.

3. But it has been contended, that we can recall our emotions, as much, and as distinctly, as we can recall objects or ideas. If we have no consciousness of passion, but such as has always been preceded by the perception of its related objects, that is to say, if objects are uniformly the antecedent, and therefore the cause of emotion, emotion never can exist without their antecedence. If they must coexist in the relation of antecedence and consequence, then the emotion never can be recalled, except when preceded by the revocation of the objects. If the objects originally were the direct cause of the excitement of the emotion, then, the presentation of the objects of new, by recollecting them, must excite the passion, without the necessity of recalling the recollection of the former excitement, by the simple operation of present cause and effect. And if it be the necessary result of the presentation of related

* "A singular instance," says Dr. Millingen, "of forgetfulness, is related of a lady, who had been united to a man whom she loved, after much opposition on the part of her family, and who lost her memory after the birth of a child. She could not be made to recollect any circumstance that occurred since her marriage, nor could she recognise her husband or her infant, both of whom she maintained were utter strangers to her. At first she repulsed them with apparent horror, but was at last, by the entreaties of her family, induced to believe that she was a wife and a mother; and, although she yielded to their solicitations, yet, for years, she could not persuade herself that their assertions were correct, as she actually was convinced 66 against her will." "In this instance," remarks the Doctor, "disease not only destroyed memory but affection. Blind persons, who had once sight, gradually lose all visual impressions, and never dream of seeing; so deaf people also never dream of speaking, except on their fingers.

EMOTIONS DEPENDENT ON PRESENCE OF RELATED OBJECT.

81

objects, to excite the connected passion, then the result of a power of remembering an emotion would be the consciousness of the simultaneous action of two feelings the reproduction of the former one, and the production of a new excitement of the passion by the recalling of its antecedent object. As we are conscious of no such double emotion, and as the feeling never exists without being anteceded by the object which excited it before, the revocation of the emotion is incapable of proof, because we never can have evidence that the existence of the feeling is not the result of the presentation anew of the object which formerly excited it. We know also, that we can recall the object without recalling the emotion; but that we never can reproduce the emotion, without the antecedent reproduction of the object. This is well illustrated by the phenomena of dreaming. A gentleman could dream of travelling in a stage-coach, by simply exposing his limbs to the cold. He fell asleep with his legs uncovered, but when dormant had no consciousness of the cold. But the exposure excited his perceptive faculties; they produced a dream of travelling in a stage-coach, and whenever the objects with which were connected the sensation of cold were presented to his consciousness, he immediately experienced cold itself, but not before. So, if a book or board fall in the room where we sleep, we have no consciousness of the noise, until we dream of some incident wherein the noise is introduced as a part of the story. So, if we have eaten of a salt diet, we dream of some circumstances in which we introduce the drinking of water; we never merely find ourselves thirsty. So, if we be of a Sanguine temper, we never experience the delights of Hope in the abstract. That organ stimulates the perceptive faculties to build castles in the air, which at once gratify Hope, and make its emotions present to our consciousness. When Garrick played Lear, he did not produce the impassioned emotions of the character directly. He first recalled to his recollection vividly the picture of a man whom he had seen dandling his child at a window, and who let it fall, whereby it was killed; he then became mad. The recalling of the perceptions reproduced the emotions. So, all actors, in order to feel, must first conceive, and imitate what they have seen. Hence, imitation is absolutely necessary to them.

The reader must be warned to distinguish betwixt the reproduction of a feeling as a fact, and as an emotion. We may easily recollect that we were angry, or in love, or afraid, as a matter of fact, without remembering these emotions themselves. To do the latter, we must be again angry, amorous, or terrified; and our own consciousness will easily tell us, that in this latter case we can again feel none of these emotions, without also previously vividly conceiving the form, the objects, the events which originally produced them.

We shall not at present farther detain the reader with illustrations of this position. We shall merely remark, that it derives additional force from the moral consequences which are deducible from it. If no passion can by itself be present to our consciousness, or can be reproduced, except as dependent upon external objects, and subsequent to their presentation, either actually or as objects of recollection, we can see how passion is under the control of the intellect and the regulation of the will. Let us withdraw ourselves from those objects which excite the passions, and we see that the passions themselves cannot act; let us banish from our minds the recollection of the necessarily antecedent objects, and the consequent emotions must lie dormant. Remember, that where there is no object there is no emotion. Object is the arrow, which, nursed in the eagle's breast, makes the emotion incurable. We have all the power to pluck it out, and thus we may each become our own physician. Let the young and the beautiful tear from her breast the locket which she keeps as the last gift of him who was unworthy of her; it is an object which suggests his image. and on his image alone hangs her love. Let the new made widow, after the days of decent grief, cease to tear aside the curtain that veils her husband's portrait, the sight of which makes her wounded heart bleed afresh, and bids her neglect life and children. When his form grows dim and inarticulate to her sight, she will return to her duties. The father has lost his family, and sinks into manly grief, but at last into unmanly despair. So long as

"He cannot but remember such things were,"

As

the emotions must arise which made him feel they "were most dear to him." he remembers less that they were, they will become less painfully dear. It is

M

thus, that by filling the mind with new objects, we forget old sorrows; it is thus, that by visiting new scenes, we are gradually cured of a dangerous nostalgia. The Swiss only became melancholy by hearing the Rans des vaches-the air that presented their mountains-the mountains that recalled their homes-the homes that presented its hearts-those hearts, which beating made theirs beat-those eyes, which glistening, or tearful, made their bosoms heave, and their orbits to burn more than the seas drown.

CHAPTER VII.

DOMESTIC GROUP OF FEELINGS.

SECTION I-Organ I. Amativeness.

THE first of the propensities is AMATIVENESS. It occupies the whole of the cerebellum or little brain, at least there is no other mental organ which inhabits that region. The cerebral mass of which the organ is composed, is greater than that of any four or five of the other faculties. We have already indicated the appearance and situation of the cerebellum. The size of this organ depends upon the quantity of cerebral matter which exists at the posterior part of the base of the brain, immediately below the insertion of what is termed the occipital bone, at the root of the neck. The line of its situation is all the brain below the organ of Philoprogenitiveness, as indicated on the bust. That, and other organs, are carefully to be distinguished from the mastoid process, a bony excrescence immediately behind each ear. The size of Amativeness is generally indicated by the thickness and breadth of the back part of the neck, immediately below the occipital bone. The test of the true size of the organ, and the consequent native power of the faculty, is the circumference of the brain from the back of the one ear to that of the other. A convenient method of measuring it, is to place the heel of the hand at the back of one ear, and to examine the distance from the longest finger to the back of the opposite Of course, the hand must run below the occipital bone. We do not know that there is any other test by which the real quantity of brain contained in the organ can be properly measured. The neck may be narrow, and this would deceive an unpractised manipulator into the idea that the developement of the organ is deficient; but still, the projection of the brain backward, from ear to ear, may be considerable, although it be less laterally, and then the developement will be in a corresponding degree. The neck may also be broad, but very shallow, and deficient in the contents of the circumference. In such a case, it is necessary, of course, to make a corresponding deduction. Thus, for example, in the bust of the Rev. Mr. Martin, it appears to be of greater breadth than in that of David Haggart; but if the test which we have just mentioned be applied, it will be perceived that the latter is endowed with the organ in a much larger proportion than the former.

ear.

This organ is that which, between the different sexes of all animals, produces the sentiment of what is emphatically called love.

It is never manifested in infancy, and very seldom in childhood. Indeed, it almost never appears until these epochs are past; in some latitudes, earlier; in others, later. In this country, the law recognises a particular period for its developement, 12 years of age in females, and 14 in males. Accordingly, it is now admitted by all anatomists of any modern eminence, who have studied the subject for themselves, that the cerebellum, the organ of this propensity, bears a proportion to the brain proper of one to twelve or thirteen, in infants or children; while in adults it is as one to only six, or fully double in the relative proportion to what it is before puberty. That it occupies a space equal to the aggregate average of six other organs, is a corroboration of the fact that it is the organ of this faculty. The poet has said, amor vincit omnia; and there can be no doubt that it is the most powerful and universal of the feelings, making, as it has been said, fools of wise men, and wise men of the foolish. Its singular feebleness in infancy corresponds exactly with the extreme smallness and tenuity of the neck at this place in children. Some, however, have manifested

this passion very early. In warm climates especially, this is the case; and even in northern Europe, love has entered the breast so early as five, and even three years of age. In these cases, the cerebellum is uniformly large.

In the females of all animals, man included, it is well known, that, as a general rule, this passion is weaker than in the other sex. Man woos, and woman has to be won. In the lower creation, while it is occasionally experienced by the one sex, it constantly prevails in the other. The most superficial observer cannot fail to have remarked the great difference in the size of the neck, betwixt the males and females of the horse, cow, cat, deer, and lion species, for example. While this is illustrated in the busts of human beings also, there are exceptions in developement and manifestation.

In old age, as in childhood, this passion in general becomes feeble, and the developement perceptibly diminishes.

The antlers of the stag are nourished by blood-vessels, which proceed from this organ. When they have attained their full annual growth, the integuments and blood-vessels are rubbed off. The blood, which formerly was exhausted in supplying the antlers with nourishment, now getting no vent, irritates and stimulates the organ, and then, and not before, the animal manifests the feeling of attachment to the doe. In the elephant, a sort of pitchy gum exudes from an orifice at the top of this organ. At the pairing season this gum ceases to flow.

There are many recognitions of the correspondence betwixt the size of the cerebellum and the power of this feeling, to be found in history. Appolonius, in his account of the expedition of the Argonauts, describes Medea, after the departure of Jason, as reclining sleepless on her couch, inconsolable at the loss of her lover; and at Book III. line 761, the poet proceeds-" The fire which devours her, fastens on all her nerves, and makes itself felt even at the back of her head, in that place where pain is most keenly felt, when violent love takes possession of all the senses." Hippocrates says of the Scythians-"When they find themselves sick, they open a vein behind each ear; when the blood has flowed from it, they find themselves overtaken with weakness, and fall asleep; upon awaking, some of them think themselves refreshed; but this is not the case invariably. For my part, I think the cure worse than the disease; for it is the veins behind the ears, the bleeding at which destroys every feeling of love; and it is these veins which they cut. The consequence is, that, on recovery, they manifest a total indifference to their wives." Suetonius, in narrating the vicious debauchery of Nero, says, fuit cervice obesa. "His passions were painted in his face; he had small eyes surrounded with fat, a gross and thick neck, a protruding stomach, and feeble limbs." Claudius, whom he characterises as equally sensual, is noticed as opimis cervicibus. Musæus, in describing the portrait of the monster Vitellius, exclaims-" Thou thick-necked Vitellius!" Willis, mentioning the portrait of the infamous and lascivious Olivia Wadachini, sister-in-law of Pope Innocent X. describes her as a handsome woman, with that round fulness in the throat and neck, which, whether it existed in the originals, or is a part of a painter's ideal of women of that description, is universal in portraits of that character."

In our remarks on the subject of the Temperaments, we hazarded the opinion that the various parts of the corporeal system were under the influence of the different organs of the brain, and performed their functions by means of the action of these organs. We also remarked, that, upon the occasion of the excitement of each particular cerebral organ, there was uniformly an appropriate change in the state, either of the muscles, the glands, the circulation, respiration, or viscera. The disagreeable affection of the organ of Hope, deranged the digestive apparatus, and excited vomiting. Its agreeable excitement rendered these organs more healthy and perfect. The disagreeable excitement of Cautiousness produced a marked effect on the secretions, and particularly on those of the skin, reducing also the temperature. It also paralysed the muscles. The depressed action of Concentrativeness and Adhesiveness produced the secretion of tears. The action of Firmness increased the tension of the muscles. We likewise supposed that each organ naturally threw the body into an attitude corresponding to the line of its own direction and that the action of each organ had its own specific effect upon some one tissue, system, of the corporeal frame. We are happy to find, from a perusal of the Lectures of Broussais, that we are enabled to adduce his justly great authority in support of our views.

The