occipital spine over the top of the head, from eight to nine inches. In those where the individual was just on the wrong side of idiocy, denominated in this country silly, the circumference was seventeen inches. Where it amounts to eighteen inches, the intellectual manifestations barely save an adult from the class of idiocy, there is such a great absence of power. Drs. Pinel, Elliotson, and Brigham, all concur in this statement. In a fair-sized head of adult age, the circumference, horizontally, is from twenty-one to twenty-two inches, and over the head from twelve to fourteen inches. In more powerful characters, the circumference is twenty-two and a half, twenty-three, twenty-four, and in the case of Rammohun Roy, twenty-five inches. The measurement over the top of the head, from the root of the nose to the occipital bone, is fourteen, fifteen, and even sixteen inches.

SECTION IV.—Lesions of the Encephalon, and the Results.

INJURIES of the brain produce often two very opposite effects. Hildanus knew a boy, ten years of age, who manifested great intellectual powers, and part of whose skull having been driven in, he became stupid, and in that condition died at the age of forty. The aeronaut, Blanchard, previously a man of quick parts, fell upon his head, and from thenceforward became stupid; his brain, upon death, having been found also diseased. A lady of great talents, wounded the back of her head, and from that period lost all her former brilliancy. Such are the effects of injuries of the brain on persons who had antecedently manifested superior talents. Let us now observe the result of such accidents on individuals who were previously dull.

Father Mabillon was so stupid, that, at the age of eighteen, he could neither read nor write, and had even some difficulty in speaking. In consequence of a fall, it was necessary to trepan him. During his convalescence, a copy of Euclid came into his hands, and he made rapid progress in the study of mathematics. A lad, up to his thirteenth year, was irreclaimably stupid; but, falling from a staircase, he injured his head, and thenceforward exhibited very superior abilities. Another lad at Copenhagen, who, up to the age of fifteen, had also been remarkable for hebetude, met with a similar accident, which produced the same result. Gretry, the celebrated musical composer, mentions, in his own memoirs, that he was indebted for his musical genius to a violent blow on the head, occasioned by the falling of a beam. Haller notices an idiot, who, having been seriously wounded on the head, manifested intelligence while the injury was under treatment, but became imbecile so soon as it was cured. Dr. Caldwell narrates, that a mechanic of Kentucky became much more intelligent after an inflammatory action of the brain, occasioned by a blow on the head. Dr. Priestley's son had his skull fractured by a fall, and immediately manifested a great improvement of intellect. I knew," says Gall, “a girl nine years of age, whose head received a blow on the right side. From that time she complained of a pain which she felt on the left side of the head, and which corresponded to the place where the blow had been received. By degrees her arm became weakened, and almost paralysed; her lower jaw trembled incessantly; she was frequently attacked with convulsions. But as an offset to these misfortunes, her intellectual faculties had acquired an uncommon degree of vigour; and though she was only in her eleventh year, the features of her face, and her singularly sedate behaviour, would have made her pass for a grown-up woman." Haller had a patient attacked with inflammation of the eye, who acquired, in consequence, such energy in the organ of vision, during the course of his disease, that he could see even by night. From these remarkable cases, we observe that injuries of the brain make stupid people clever, and clever people stupid. These results, so apparently contradictory, are to be accounted for upon the same uniform principle. It has been already seen, that the Lymphatic constitution, or, in other words, the Temperament of stupid people, is that in which the circulation of the blood is limited and slow. The brain, therefore, wants the stimulus supplied by ample sanguification, and the result is mental dullness. The Sanguine Temperament, on the contrary, or the constitution of clever, active-minded people, is that wherein there is an abundant supply of blood, and a rapid circulation. By these qualities, the brain is furnished with a high stimulus, and produces consequently brilliant intellectual results. If artificial means

were taken to increase the circulation of the blood in the brain, it follows that increased mental action would be the consequence. Thus, if the Lymphatic man take a quantity of wine or punch, we observe, that stupidity disappears; and so long as he is what sailors would term "a few sheets in the wind," he becomes a smartish conversible fellow. When the stimulus is removed, however, he relapses into his former lethargy. Thus the idiot, so long as the wound was uncured, and there was irritation, amounting to inflammatory action, or extra circulation of blood in the brain, manifested a rational intellect; but when a cure was effected, and the circulation consequently diminished, he again became idiotic.* Could a permanent stimulus in the Lymphatic Temperament be applied to the brain, we should thus expect that the intellectual activity would continue. Wounds in the head are just the very means of keeping up the stimulus, and making it permanent. It is a fact, perfectly ascertained in physiology, that injuries of any part of the body, particularly of the brain, increase the circulation of that part; produce a local excess of blood; create inflammation, and a permanent tendency to increased topical circulation. Ubi stimulus, ibi affluxus, has been a physiological axiom since the days of Hippocrates. In all the cases above recited, of dull or Lymphatic persons receiving cerebral injuries, the effect, according to this rule, was to produce that increased action of the blood, and that additional quantity in the brain, which was necessary to put them on a level in mental activity with individuals of the Sanguine Temperament. Placed on an equality with them in supply of blood and rapidity of circulation, they naturally manifested the same activity and intensity of intellect, by which the Sanguine Temperament is characterised.+

But it appears, that clever persons, by such wounds on the head, become stupid; and this is to be accounted for on the same principle. The Sanguine Temperament produces cleverness, mental activity, genius, by the abundant supply of blood to the brain, and quickness of circulation. Wherever we see uniform activity and brilliancy of mind, we may therefore conclude that the brain is highly endowed with rapidly circulating blood. This rapid circulation and enlarged supply, however, border on disease, just because of the increased quantity and celerity of circulation. The amount of blood, and rapidity of its course, place the brain only upon this side of inflammation and disease. The blood is already at its highest pitch of circulation. The brain cannot stand a greater amount. The effect of an injury on such a brain, is still further to increase the supply of blood and rapidity of circulation, beyond what the brain, already taxed to the utmost, can bear. Inflammation becomes excessive; it produces disease in the structure of the brain; and disease superinduces mental malady, stupidity, dullness. Hence, when the skull is opened after death, tumours, thickening of the bone, or other indications of organic decomposition, are invariably found. This principle is recognised and acted upon by physicians. If a patient have received a wound on the head, or be attacked with delirium, what is the treatment? The very fact of such a wound, or such delirium, is held to indicate over circulation, and over tendency of blood to the brain. The Temperament is changed; the diet is reduced; copious bleeding is adopted; and, for the time, the surgeon labours to reduce the Sanguine constitution to the condition of the Lymphatic.

"We often see persons in consumption exhibit clear and powerful intellects; but, according to the researches of M. Desmoulins, the brain does not decrease in bulk or weight in this and many other chronic diseases."-Andral. On this statement, M'Nish observes, "The constitutional irritation which exists in consumption, may communicate itself to the brain, and stimulate that viscus so as to enable it to act powerfully, notwithstanding the general wasting of the system. In inanition, where no disease exists to stimulate the brain, the mental powers are always impaired."

+ Deafness often proceeds from a Lymphatic state of the apparatus connected with the auditory nerve. Thus, deaf persons, into whose ears the tardy circulation is attracted by beating a drum, can hear perfectly well any ordinary conversation during the time the noise is continued.

CHAPTER V.

THE ORGANS OF THE BRAIN.

SECTION I.—Size of each Organ the Measure of its Power.

Ir being established that the size of the brain is the measure of its power, it follows, upon the same principle, that the size of each organ in the encephalon, is the measure of its power also.

Each organ possesses, in its own nature, a relative size peculiar to itself. Thus, for example, the organ of Amativeness, situated in the cerebellum, is much larger in each head than any other organ. In a brain of due proportions, the organ of Benevolence is in itself as large as the aggregate of the size of any four of what are called the organs of Perception. In short, the natural size of the latter is much less than that of the former. Although the one is therefore naturally smaller than the other, they may each be equally powerful in the manifestation of the faculties which respectively relate to them. Thus, although the organ of Amativeness be naturally much larger than the organ which remembers places, the one may recollect as powerfully as the other loves; because, in proportion to their natural size, the one is as large an organ of Locality, as the other is of Amativeness. In like manner, the heart is naturally a much larger organ than the eye or the ear; but if the optic nerve be proportionally as large, in relation to its natural size in the system, as the heart is in the same body, the sight will be as keen as the circulation of the blood is perfect. Phrenologists have supposed, that because the different organs of the mind perform separate functions, there is reason to believe that there are circumstances of original structure, situation in the brain, depth and number of convolutions, texture, and fibrous susceptibility, which regulate the intensity, power, and activity of the organs naturally, without reference to their absolute size in the abstract. But it seems to be forgotten, that although the organ of Individuality may produce as powerful a memory, as that of Amativeness gives mastery to the passion of love, the act of recollection is in itself a far less masterful and overwhelming mental act, than the sentiment of all-absorbing passion in Juliet or Petrarch; and that as the organ of Amativeness is the largest in the head, its power in regulating the whole heart, mind, and affections, is as much greater than that of mere Perception, as the cerebral mass is larger in that region than in the section where are situated the organs of Size, Weight, and Colouring. "The organs of the Intellectual faculties," observes Mr. Combe," are small, but active. If they had been as large as those of the propensities, we should have been liable to intellectual passions. The comparative calmness of our reasoning processes is probably the result of the small size of these organs." ."* Phrenologists have also conceived themselves warranted in concluding, that this doctrine is not meant to apply to the absolute quantity of brain which a faculty occupies. Thus, it is said, we may observe a heart of considerable size and power; but were it the heart of a giant, it might, in comparison to the natural size of his other organs, or to that of the heart of other giants of the same colossal dimensions, be diminutive. This, however, is also no objection to the doctrine. For place the same heart in the breast of an ordinary man, and it would be enormously large; or place the heart of a little man in the chest it occupied, and, it is evident, that it could not discharge the functions of circulation with nearly the same power, as that which properly belonged to it; so that absolutely the giant's heart was powerful; but relatively to its function, or comparatively to hearts of other

* An appeal may, no doubt, be made by the sceptical to the emotions produced in argument, in physical discovery, in forms, in music; but it will afterwards appear that these are not the work of the intellect, but the effects of its combination with the sentiments and propensities.

giants only, was it small. This strikes us more vividly, when we contemplate other objects. Thus, the organ of Destructiveness in the wasp, may be as large in proportion to its size, and to that of its other organs, as in the lion. But when we compare the abstract power of the organ, we see that the anger of the lion is as much more enduring, convulsive, and terrible, than that of the wasp, as the cerebral mass is greater. If, however, without reference to the size of organs in the abstract, we confine our attention to the case of a single individual, we find that each organ has a natural size of its own; that it bears a certain relative proportion to the rest in the same head; and that whenever it exceeds this proportion, it is more predominant, and whenever it falls short of this, it is more feeble than those which preserve their relative proportion to the general size of the particular cranium. It is its size relatively to that of the rest in the same head, and not the abstract amount of cerebral matter which it occupies, that determines its power in the character of the individual. Thus, for example, the tail of the elephant may be much greater in absolute length than that of the cat or the rat; while, in reference to the general size of each animal, it is much shorter, and less a predominant characteristic of its form. Thus also, the absolute size of the organ of Destructiveness, is larger in the head of Fox, Burke, or Sheridan, than in that of Bellingham, the murderer of Mr. Percival. But this does not affect the doctrine of size being a measure of power. It is a principle of Phrenology, that the largest organ in each head is that which craves for greatest excitement, and receives most gratification. The effect of the extreme and continued action of the largest organ, is to produce neglect of exercise of the rest, and so to attract the circulation as to diminish the supply of the sanguiferous stimulus necessary to their action. Hence, in a capacious head, where Destructiveness, although absolutely large, is relatively to Benevolence only moderate, the latter will monopolise all the action and stimulus, and leave the former inactive. But where Destructiveness, although smaller than in the former head, is larger than Benevolence and the other organs, it will appropriate the circulation and action, and exhibit the prominent feature in the character. But still, as in the cases of Burke and Bellingham, to illustrate the truth of the doctrine, that size is the measure of power, there was a greater capacity for manifesting overwhelming Destruc tiveness in the philanthropist than in the murderer. For, place them in pari casudiscontinue in Burke the action of, and stumulus to, Benevolence and the Reflecting faculties, and commence the exercise and habitual gratification of Destructiveness, and his fury and terrible anger would be much more overpowering than those of the smaller, but in this case predominant, Destructiveness of Bellingham.

SECTION II.-Enumeration of Organs.

THE discoveries which have hitherto been made of the organs of the brain, have enabled Phrenologists to discriminate thirty-eight, with corresponding primitive mental faculties. Of these, the evidence amounts to various degrees of certainty; two rest upon something more than conjecture, and one possesses an organ of which the function has yet to be ascertained. These organs are classified into three great genera, styled respectively, Propensities, Sentiments, and Intellectual Facul ties. The two former are called Feelings, the latter what their name implies. A Propensity is defined an internal impulse or tendency, inviting to certain actions. A sentiment is said to differ from the former, in not merely being characterised by the possession of a peculiar tendency, but in experiencing a superadded emotion. Acquisitiveness is instanced as an example of a propensity giving simply a tendency to acquire. Veneration, as a sentiment which produces an impulse to worship, and which also creates a particular emotion of respect or reverence, called a sentiment. This definition by Spurzheim, appears to be a distinction without a difference, or rather, to be untrue in point of fact. It is as legitimate to speak of the emotion of Love, as of that of Benevolence or Veneration. The Intellectual Faculties embracing the second Order and third Genus of Organs, are those which give mankind a knowledge of all objects, their relations, qualities, dependencies, nature, and powers.

ORDER I.-Feelings.

GENUS I.-Propensities common to Man and the Lower Animals.

No. 1. Amativeness.

2. Philoprogenitiveness.

3. Concentrativeness.

4. Adhesiveness.

5. Combativeness.

6. Destructiveness.

7. Secretiveness.

8. Acquisitiveness.
9. Constructiveness.
Alimentiveness.
Vitativeness.

The two last are not numbered, not yet being sufficiently investigated.

GENUS II.—The Sentiments common to Man with the Lower Animals, are usually reckoned three in Number:

No. 10. Self-Esteem.

11. Love of Approbation.

12. Cautiousness.

To this class others perhaps should be added, by a subtraction from the next, or

GENUS III.-Superior Sentiments proper to Man.

Of this number, Firmness, Wonder, and Imitation, at least, are manifested in no mean degree by the lower animals, and Wit ought to be classed among the Intellectual Faculties. The last organ, placed behind Ideality, and marked by a point of interrogation (?) is not ascertained, but merely conjectured by various Phrenologists, to have different functions.

ORDER II.-Intellectual Faculties.

It has become fashionable to place the External Senses in the Order of Intellectual Faculties, but for what good reason it is not easy to discover. They do not form ideas, remember, compare, judge, or reason. They have no emotions, tendencies, or impulses. They are nerves merely, with a mechanical apparatus, not cerebral organs. Indeed, it has been found that there are separate and independent organs in the brain, of Alimentiveness to perceive Tastes, and of Size, Weight, Form, and Colour, to receive the impressions of the organs of sight. Reasoning from analogy, Touch and Smell must also possess cerebral organs, independent of the nerves of the senses, so that the functions attributed to the latter are monopolised, and their reputed occupation gone. They are, no doubt, the instruments whereby the state of the external world is conveyed to the mind; but in so far as thought is concerned, it would be about as proper to call a pair of spectacles, or an ear trumpet, organs of intellect, because they are instruments whereby sight and hearing are rendered more acute. Intellectual Faculties cannot be mended by the optician or tinsmith, although it is certain that bad hearing or eyesight can be cobbled by the services of such persons. It is indeed true, that a notion of the external world could not be obtained without the presence of the senses, as spontaneous and internal emotions cannot be produced without a due circulation of blood through the brain; or violent rage, without an excessive flow of this liquid to the organ of Destructiveness; or, indeed, the action of the optic or auditory nerves, without the stimulus received through the blood-vessels. But we do not call the heart an Intellectual Faculty, because it excites other organs to feel or to think. The Senses are the terminations of the instruments whereby we derive ideas of externality; they are simply an atmosphere through which the world is perceived by the mind. They are the altars on which the sacrifice is laid-not the god who is propitiated. Many phenomena prove this. In our dreams, when every external sense is dormant, our eyes shut, our mouth closed, our bodies at rest, we are conscious that we see, and hear, and taste, and move, and struggle, having exactly the same consciousness of impressions, identical with those which are made on our senses when we are awake. It is clearly some

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