predominate for the time. He will pass his life in alternate sinning and repenting. If external influence be brought to operate upon him, his conduct will be greatly modified by it; if placed, for instance, under severe discipline and moral restraint, these will cast the balance, for the time, in favour of the higher sentiments; if exposed to the solicitation of profligate associates, the animal propensities will obtain triumphant sway. Maxwell, who was executed

characteristic quality of men possessing this combination is their liability to be swayed by external influences.

COMBINATIONS IN ACTIVITY.

WHERE several organs are pre-eminently large in the same individual, they have à natural tendency to combine in activity, and to prompt him to a line of conduct calculated to gratify them all. Where, however, all or the greater part of the organs are possessed in nearly equal propor tions, important practical effects may be produced by establishing combinations in activity among particular organs, or groups of organs. For example, if Individuality, Eventuality, Causality, Comparison, Language, and Concentrativeness be all large, they will naturally tend to act together, and the result of their combined activity will be a talent for public speaking or literary composition. If Language be small, it will be extremely difficult to establish such a combination in activity, and this talent will be deficient: but if we take two individuals, in both of whom this group of organs is of an average size, and if we train one of them to a mechanical employment and the other to the bar, we may accustom the Reflecting Organs and that of Language to act together in the latter, the result of which will be an acquired facility in writing and debate; whereas, in the former individual, in consequence of the organ of Language never having been accustomed to act in combination with those of Intellect, this facility will be wanting.

On the same principle, if a person, having a favourable endowment of the organs of Propensity, Sentiment, and Intellect, were introduced for the first time into higher society than that to which he had been accustomed, it might happen that he would lose for a moment the command of his faculties, and exhibit awkwardness and embarrassment. This would arise from irregular and inharmonious action in the different organs: Veneration, powerfully excited, would prompt him to manifest profound respect; Love of Approbation would inspire him with a desire to acquit

himself to advantage; Cautiousness would produce alarm, lest he should fail in accomplishing this end; Self-Esteem would feel compromised by the consciousness of embarrassment stealing on the mind; and the intellect, distracted by these conflicting emotions, would be unable to regulate the conduct with propriety. When familiarized with the situation, the sentiments would subside into a state of less energetic and more harmonious action; the intellect, assuming the supremacy, would regulate and direct the feelings; and then the individual might become a pattern of refined manners and the ornament of the circle in which he at first made an awkward debut.

It is in virtue of this principle that education produces its most important effects. If, for instance, we take two individuals, in each of whom all the organs are developed in an average degree, and educate one of them among persons of sordid and mercenary dispositions-Acquisitiveness and Self-Esteem would in him be cultivated into a high degree of activity, and self-interest and personal aggrandizement would be viewed as the great objects of his life. If the Love of Approbation were trained into combined activity with these faculties, he would desire distinction in wealth or power: if Veneration were trained to act in concert with them, it would take the direction of admiring the rich and great; and, Conscientiousness not being predominantly vigorous, would only intimate that such pursuits were unworthy, without possessing the power by itself of overcoming or controlling the whole combination against it. If the other individual, possessing the same developement, were trained in the society of moral and religious persons, in whose habitual conduct the practice of benevolence and justice toward men, and veneration toward God, was regarded as the leading objects of human existence-the Love of Approbation, acting with this combination, would desire esteem for honourable and virtuous actions; and wealth would be viewed as the means of procuring gratification to these higher powers, but not as itself an object of paramount importance. The practical conduct of the two individuals might be very different, in consequence of this difference of training.

The change of character exhibited by some individuals appears to be referrible to new combinations in activity. It occurs generally in men in whom the organs of both the propensities and sentiments are large. In youth the propensities take the lead, and intellect acts in combination with them, producing sensual and immoral conduct. At a more advanced age, when the propensities have become less energetic, the individual may be placed in circumstances which powerfully excite his sentiments: the intellect will then act in combination with them, new interests will be felt, and higher views of duty and enjoyment arise. Life may thenceforward be regulated by reason and moral sentiment, sensual gratifications may be shurned and resisted, and the individual may appear like a different being. Religious impressions are frequently the causes which give commencement to this reformation; and this is natural, because religion addresses the most powerful motives to the higher faculties. I have observed, however, that individuals in whom the organs of the moral and intellectual faculties decidedly predominate, do not exhibit this change, because at no period are they strikingly vicious; neither do men in whom these organs are very deficient and the organs of the propensities very large, permanently undergo it; because their minds are like the stony ground mentioned in Scripture, on which good seed fell, but in which it could not take root, owing to the want of soil.

The principle now under discussion is not inconsistent with the influence of size; because it is only in individuals in whom the organs are nearly on an equality in point of size, that great effects can be produced

by combinations in activity. In such cases the phrenologist, in estimating the effects of size, always inquires into the education bestowed.

The doctrine of combinations in activity explains several other mental phenomena of an interesting nature. In viewing the heads of the higher and lower classes of society, we do not perceive the animal organs preponderating in point of size in the latter, and those of the moral sentiments in the former, in any very palpable degree. The high polish, therefore, which characterizes the upper ranks, is the result of sustained harmony in the action of the different faculties, and especially in those of the moral sentiments, induced by long cultivation. The rudeness observable in some of the lower orders results from a predominating combination in activity among the lower propensities; while the awkwardness that frequently characterizes them arises from the propensities, sentiments, and intellect not being habituated to act together. If, however, an individual be very deficient in the higher organs, he will remain vulgar, in consequence of this defect, although born and educated in the best society, and in spite of every effort to communicate refinement by training. On the other hand, if a very favourable developement of the organs of the higher sentiments and intellect, with a fine temperament, be possessed, the individual, in whatever rank he moves, will have the stamp of nature's nobility.

Several other phenomena, which were complete enigmas to the older metaphysicians, are explained by this principle. Dr. Adam Smith, in his Theory of Moral Sentiments, Chapter II, "On the influence of fortune upon the sentiments of mankind, with regard to the merit and demerit of actions," states the following case: A person throws a large stone over a wall into the public street, without giving warning to those who may be passing, and without regarding where it may fall; if it light upon a person's head, and knock out his brains, we would punish the offender pretty severely; but if it fall upon the ground, and hurt nobody, we would be offended with the same measure of punishment which, in the former event, we would reckon just, and yet the demerit in both cases is the same. Dr. Smith gives no theory to account for these differences of moral determination. Phrenology explains them. If the stone fall upon an unhappy passenger, Benevolence in the spectator is outraged; if the sufferer had a wife and family, Philoprogenitiveness and Adhesiveness are offended. Self-Esteem and Cautiousness also are excited, by the idea that we might have shared the same fate; all these rouse Destructiveness, and the whole together loudly demand a smart infliction on the transgressor. In the other event, when the stone falls to the ground, and hurts nobody, the only faculties excited are Intellect and Conscientiousness, and probably Cautiousness, and these calmly look at the motive of the offender, which probably was the love of mere muscular action, and award a slight punishment against him. The proper sentence, in such a case, would be one that would be approved of by Intellect and the moral sentiments acting in combination, uninfluenced by the lower propensities.

Dr. Smith states another case. One friend solicits a place for another, and, after using the greatest efforts, is unsuccessful. Gratitude in this case is less warm than if the place had been obtained; and yet the merit is the same. In the event of success Self-Esteem, Acquisitiveness, and the other animal organs are gratified, and excite Conscientiousness and Benevolence to gratitude. In the opposite result the repressing influence of these faculties, disappointed and grieved, chills the glow of Benevolence and Conscientiousness, and feeble gratitude is felt.

When a person becomes judge in his own cause, his intellect may present to him the facts exactly as they happened, but these excite in his mind, not simply the sentiment of Conscientiousness, but also Self-Love, Acquisitiveness, and, if he has been grievously injured, Destructiveness. Hence

the decision of his own mind, on his own case, proceeds from Intellect, influenced and directed by all these lower feelings acting along with Conscientiousness. Present the same case to an impartial spectator, favourably constituted, and his decision will be the result of Conscientiousness and Intellect, unalloyed by the intermixture of the selfish emotions.

Pure or abstract justice, then, in the proper sense of the term, is the result of the combined activity of intellect and Conscientiousness, uninfluenced by the animal propensities. For example, if we are called on to judge of the conduct of a person accused, in order to arrive at an absolutely just decision, the intellect must present to us a clear perception of his real motives and the tendency of this action; if either of these is wanting, the sentiment of Conscientiousness acts not on a real, but on an imperfect or imaginary case. In the next place, all the animal propensities must be quiescent; because, if offended Selfishness, or anger, or Acquisitiveness, or ambition, or Adhesiveness, mingle with Conscientiousness, the fountain is polluted, and the stream cannot be pure. It is an interesting fact, that the dictates of Conscientiousness, when perfectly enlightened, and not misled by the lower feelings, will be found always to harmonize with the enlightened dictates of Benevolence and Veneration. The moral sentiments have been so constituted as to coincide in their results; and hence, wherever any action or opinion is felt to stand in opposition to any of these sentiments, we may, without hesitation, suspect either that it is wrong, or that the intellect is not completely informed concerning its nature and legitimate consequences.

In party-politics Adhesiveness, Love of Approbation, and Benevolence, not to mention Combativeness and Destructiveness, are extremely apt to enter into vivid activity in surveying the conduct of an individual who has distinguished himself by zealous efforts upon our own side; and our judgment of his conduct will, in consequence, be the determination of Intellect and Conscientiousness, disturbed and led astray by these inferior feelings.

The doctrine of the primitive functions of the faculties, explained in the first part of this work, and of the combinations now laid down, shows why Phrenology does not enable us to predict actions. Destructiveness, for example, is not a tendency to kill a man or a beast as a specific act, but a mere general propensity, capable of leading to destruction as its ultimate result, but which may be manifested in a great variety of ways, (many of them justifiable, others unjustifiable,) according as it is directed by the faculties which, in each particular instance, act along with it; thus, acting along with large Acquisitiveness, and in the absence of Conscientiousness, it may prompt to murder; while acting along with large Conscientiousness and Benevolence, it may prove the orphan's help and the widow's stay, by arresting the arm of the oppressor.

PRACTICAL APPLICATION OF THE DOCTRINE OF THE COMBINATIONS.

I CANNOT too earnestly repeat, that the principles now illustrated are practical and important. If any one require the assistance of a human being in affairs of moment, let him be assured that attention to the three -elements-of temperament, combination of mental organs, and education or training, will afford him more certain information regarding the inherent qualities of the object and his practical capabilities, than certificates of character and attainments, such as are commonly relied on. The extent to which this work has already attained prevents me, however, from doing more than making a few observations.

In one instance I refused to hire a boy as a servant, because I found

his head to belong to the inferior class, although he was introduced by a woman whose good conduct and discrimination I had long known, and who gave him an excellent character. That individual was at first greatly incensed at my refusing to engage the boy, but within a month she returned, and said that she had been grossly imposed upon herself by a neighbour, whose son the boy was; that she had since learned that he was a thief, and had been dismissed from his previous service for stealing. On another occasion I hired a female servant, because her head belonged to the superior class, although a former mistress gave her a very indifferent character-the result was equally in favour of Phrenology. She turned out an excellent servant, and remained with me for several years, until she was respectably married.*

When a servant is to be hired, the points to be attended to are the following:

First, The temperament.—If this be lymphatic, there will be little spontaneous activity; work will be a burden; and exhaustion will socn follow from forced application. If it be purely nervous, there will be great vivacity and strong natural tendency to activity; but physical strength will not be present in a corresponding degree. Combinations of the sanguine and bilious, or bilious and nervous temperaments, are the best; the bilious bestowing the quality of endurance, and the sanguine or nervous that of activity.

Second, The proportions of the different regions of the brain to each other. If the base of the brain, the seat of the animal organs, be large, and the coronal region be shallow and narrow, the animal feelings will be strong, and the moral weak; if both of these regions be large, and the anterior lobe of the brain small, the dispositions may be good, but the intellect will be weak. If all three be large, the moral and intellectual predominating, the best combination of qualities will be present.

Third, The proportions of particular organs to each other. If the lower region of the forehead be largely developed and the upper deficient, the intellect will execute well whatever work is placed before it; but it will be limited in its capacity of foreseeing what ought to be done, if not pointed out, and of arranging details in reference to the whole. If the upper part of the forehead be large and the lower deficient, the power of abstract thinking (which a servant rarely requires, and is almost never called on to exercise) will be considerable, but quite uncultivated, and destitute of materials to act on; while the talent for observing details, the love of order and arrangement, and, in short, the elements of practical usefulness, will be deficient. The best combination of the intellectual organs for a servant, is that which occurs when the lower region of the forehead is large, the middle region immediately above the nose, up to the line of the hair, is also large, and the upper lateral region full. The dispositions depend on the combinations of the moral and animal organs. If Acquisitiveness, Secretiveness, Love of Approbation, and Veneration be large, and Conscientiousness deficient, the servant will be selfish and cunning; but extremely plausible, deferential, and polite; eye-service will be rendered abundantly, but conscientious discharge of duty will be wanting. If Benevolence, Conscientiousness, Firmness, Self-Esteem, and Combativeness be large, in combination, with Cautiousness, Secretiveness, Love of Approbation, and Veneration moderate, there may be great fidelity and honesty, with heat of temper, unbending stiffness of deportment, and, in short, an exterior

*A report of eleven cases observed in the Dublin Penitentiary is published in The Phrenological Journal, No. xxi., p. 88, in which the dispositions were inferred from developement of brain; and similar cases are recorded in "Testimonials" presented by me in 1836, on becoming a candidate for the chair of Logic in the University of Edinburgh.