the body. We want systems of education that will develop our whole nature, physical and mental. A man is only half educated when only his body or his mind is developed, and not both. When physiology and mental philosophy are thoroughly understood, as applied to human beings, we shall have systems of education that will develop all the functions of the body, and all the powers of the mind. Physiology and phrenology have done more towards bringing forward a correct system of education than anything else; and they will do more as they are more understood and applied by teachers and parents.

Phrenology teaches us that it is while the mind of the child is being developed that we should lay the foundation for great thought and sound moral action. We fail to do that. The child is sent to school to learn spelling, reading, and grammar, and other studies that he cannot understand-that require a harder brain, and one more fully developed than that of a child. It requires a tenacious and vigorous brain to comprehend most school studies, and these cannot be adequately learned while the mind is growing, and the brain enlarging. At such a period the imagination of the child is more developed than his perceptive powers, and his education should be suited accordingly. Give the child large ideas to begin with; for he can comprehend a large idea better than a small one. Many teachers and parents do not know that; but it is true. A child can comprehend the great leading principles and facts of astronomy better than he can the rules of grammar. If you doubt it, try it. In the same way, and for the same reason, you should give your child general ideas of physiology, of dietetics, of the laws of life, end the causes of health and disease. Teach a child to understand the fundamental truths of chemistry and philosophy, and you will not find it necessary to punish him for not sitting still; he will listen eagerly, and want more. Go on in that way and you will prepare the mind for smaller and smaller

ideas, until you come to the minutia, to comprehend which the brain must have attained a certain consistency.

Another principle of phrenological science is, that every part of the mind is good. It was given to us by our Creator for a good purpose. Do not misunderstand me. I say that originally man was made just as his Creator wished him to exist in this world, and fitted for that which he sent him to do. "Yes," you say, "but he is wicked." True, but why is he wicked ? Was he made wicked? No. God gave man no wicked elements of mind, no powers which of themselves, in a normal state, would lead to the depravity which man sometimes manifests. It is the wrong and depraved use of his faculties that causes this declension, and only the harmonious action of all the faculties will restore the balance. We are fallen from a perfect state, and it requires the Divine influence to restore our nature into right development. Man has no useless faculty. Alimentiveness may be perverted into gluttony and drunkenness, but take away a man's appetite and he would starve. Undue destructiveness leads to murder, but without that organ men would lack energy. A man could no more battle with difficulties without destructiveness, than a locomotive could move a train without steam. Phrenology tells us how to regulate our destructiveness and other propensities, so as to secure their legitimate action.

These are the fundamental principles of phrenological science, and if you have anything to say against phrenology, you must bring it to bear against these principles. It is of no use for a man to say that phrenology is not true, unless he can prove that the brain is not the organ of the mind, that the mind is not composed of different faculties and powers, having certain localities, and that these powers are not strong or weak, healthy or unhealthy, according to organisation and education. Just as we have an optic nerve for seeing, an auditory nerve for hearing, and nerves

of sensation and motion, so there are faculties for various classes of mental emotions. A person may have a large head, and not have a large brain, as in the disease of water on the brain. It is also necessary to take into account the quality of the brain. Some persons have brains too large, and their minds are clumsy in consequence. A horse works best when his harness fits him, and is not too heavy for his work. A man with too large a head plans his business too extensively. It is wisely ordered that no two heads are just alike, or we should all see and plan alike. When the brain is small and feeble, there is a limited amount of mind, as is the case with an idiot. What

a contrast between such a head and that of Lord Bacon, who was characterised for largeness of brain, and comprehensiveness of mind. The same is true of the animal kingdom. A tame ourang-outang fell sick and the doctor physiced him; as soon as the doctor's back was turned, the ourang got into a chair, took the medicine bottle off the mantlepiece, and emptied its contents into the fire, a proof that he had considerable sense. Tom Thumb was a small specimen of a man, but like a Bantam cock, he had a great idea of himself, and made money fast, but he had somebody with brains to manage his business for him. His head was only 19 inches in circumference; the average is about 22 inches. There was no comparison between such a mite of a man and the giant intellect he feebly mimicked-Napoleon Bounaparte, who fought his way up to the imperial throne of one of the great nations of earth. Brain is needed to do work of that kind. It requires men with large brain and comprehensiveness of mind-like a Lord John Russellor a Lord Palmerston-to stand at the head of a government.

Imperfect formation of the mind always results in imperfect action. Here is the portrait of a man taken when he was in prison the second time for manslaughter. The keeper of the prison brought him

forward for me to examine his head. I said to him, "I think you must be here for some rash act." "No," he replied "I am not rash. If folks let me alone I let them alone." Such people are constantly in difficulty, because they imagine some one has insulted them. This man had small cautiousness, large self-esteem and firmness, large combativeness, and large destructiveness; hence he was constantly quarrelling. Here is the portrait of a man marked by the opposite virtues, Professor Silliman, of Yale College,—who has attained to old age as a public man, and manifested an unusual degree of consistency of character.

A man with a low head will have a low mind, and great power in the animal feelings. A head that is highly developed in the front indicates another kind of mind. Contrast the portrait of this savage-Black Hawk, who was remarkable for his fierceness of spirit, with that of the Rev. Baptist Noel, of London, who is known for his elevated and benevolent tone of mind, and his desire to save those whom some people think hardly worth saving. Some minds are very low and coarse; while others are elevated and comparatively pure. Here are two pictures of men embodying these opposite characteristics; one is an artist of refined taste, the other a man of coarse and sensual habits. No one can be at a loss in discriminating the faces of these two men. Yet some people believe in phsiogonomy, but not in phrenology. That coarse man has that repulsive face because his mind corresponds to it. He has an uneven brain, for from a boy he perverted his nature, and rendered himself exceedingly sensual and gross in his disposition.

He was executed for killing a woman who had been kind to him. Why has the other man such an elevated physiognomy? Because he has an elevated mind. Why is there such a thing as physiognomy? Simply because there is a brain. If there was no phrenology there would be no physiognomy; and a

man's physiognomy corresponds to his phrenology. There is the head of the luxurious and sensual Roman Emperor Augustus Cæsar, the gratification of whose appetite would have cost a kingdom. He had an exceedingly low and broad head at the base. His face would not look so bad if placed under a better head. Here is a head that makes the face belonging to it look cunning, selfish, and grasping; you would feel for your pocket-book in such company. There are all kinds of minds, and we only need to study the laws of phrenology and physiology in order to understand them. We find these varied minds in the pulpit, at the bar, in the school, the counting-house, and all through society. There is a certain organisation to be found in the pulpit that would present the gospel with all its mildness, gentleness, persuasiveness, and inducements to be good. Such a man was the late Dr. Channing, of Boston, who was remarkable for his humanity of mind, mildness, gentleness, good sense, benevolence, and tenderness of feeling; his moral brain predominated, and he preached the gospel as he understood it. He was a son of consolation." But there are preachers who may be called "sons of thunder," Boanerges. There is the portrait of one of them. He is strong, bold, daring, impetuous, threatening, denouncing, and vigorous in the extreme. He could not preach in a quiet way. As a young man he used to go into the pulpit, take off his coat and cravat, roll up his sleeves, and almost break down the pulpit, in order to make sinners understand they would go to hell if they did not repent right off; and he would speak loud enough to be heard half a mile. These are facts. I cannot tell how many pulpits he has broken down. You may have heard of the man-Elder Swan. There is another man almost equal to him-Elder Knapp-who is known for the same vehement spirit. He does not look like a man who would preach the gospel, but like a man who would preach the law.

Some minds are very liberal, giving themselves