The Project Gutenberg eBook ofThe American Phrenological Journal and Miscellany, Vol. 1. No. 8, May 1, 1839This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.Title: The American Phrenological Journal and Miscellany, Vol. 1. No. 8, May 1, 1839Author: VariousEditor: Nathan AllenRelease date: February 20, 2019 [eBook #58927]Language: EnglishCredits: Produced by The Online Distributed Proofreading Team athttp://www.pgdp.net (This file was produced from imagesgenerously made available by The Internet Archive)*** START OF THE PROJECT GUTENBERG EBOOK THE AMERICAN PHRENOLOGICAL JOURNAL AND MISCELLANY, VOL. 1. NO. 8, MAY 1, 1839 ***
This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.
Title: The American Phrenological Journal and Miscellany, Vol. 1. No. 8, May 1, 1839Author: VariousEditor: Nathan AllenRelease date: February 20, 2019 [eBook #58927]Language: EnglishCredits: Produced by The Online Distributed Proofreading Team athttp://www.pgdp.net (This file was produced from imagesgenerously made available by The Internet Archive)
Title: The American Phrenological Journal and Miscellany, Vol. 1. No. 8, May 1, 1839
Author: VariousEditor: Nathan Allen
Author: Various
Editor: Nathan Allen
Release date: February 20, 2019 [eBook #58927]
Language: English
Credits: Produced by The Online Distributed Proofreading Team athttp://www.pgdp.net (This file was produced from imagesgenerously made available by The Internet Archive)
*** START OF THE PROJECT GUTENBERG EBOOK THE AMERICAN PHRENOLOGICAL JOURNAL AND MISCELLANY, VOL. 1. NO. 8, MAY 1, 1839 ***
Vol. I.Philadelphia, May 1, 1839.No. 8.
Phrenology is useful, because it forms the most correct basis of a system of mental philosophy.
In a previous number of this Journal (see Art. I, page 161), we entered somewhat at length upon the discussion of the above proposition. We there contrasted the merits of phrenology, as thetrue science of the mind, with other systems of mental philosophy, particularly Dugald Stewart’s. We pointed out several important defects which have hitherto existed in every system of mental science. We stated that all writers on the philosophy of the mind had committed the following mistakes. First,they leave out of view almost entirely all connection of the mind with the brain; and, secondly,they make their own individual consciousness the chief and principal source of information. And that, from these two radical defects in their premises, they have fallen into numerous errors. Among others,they do not recognise all the primitive faculties of the mind; and throughout all their writings,they confound primitive faculties of the mind with modes of activity.
Another radical defect in the systems of previous writers on mental science is,When they admit and treat of the elementary faculties of the mind, they consider them merely as existing by themselves, and disregard almost entirely the influence of combination.
This defect is similar to what would appear in that system of chemistry which should contain only a physical description of elements of matter, without saying any thing of the various substances which they form in combination. Thus the chemist might describe oxygen by itself. He might say it is a gas, colourless,heavier than common air, a supporter of combustion and animal life, and many other things equally important, interesting, and true; and if such facts were all that is known of this substance, they should be received and appreciated according to their value. But how much is added to our knowledge, when we are informed that oxygen enters into combination with almost every other element of matter? That in one combination it forms the deadly poison; in another, the refreshing cordial. That united with nitrogen in one proportion, it constitutes the air we breathe; in another, it forms the nitrous oxyde, a substance producing the most remarkable effects of exhilaration; in a third proportion, the nitrous oxyde, which, coming in contact with our lungs, produces instant death; and in a fourth, one of the most powerful agents in nature. That with hydrogen it forms the valuable substance called water; and in other various combinations, acids so valuable in the arts and all the economy of civilised life.
Much likewise might be said, which would be interesting and true, of acids—of their general properties—their sour taste—their effects on vegetable blues, &c.; but how imperfect would be the description which should fail to give us not only the elements of which each is composed, but the nature of those substances which they form in compositions?
We have room only for a single example to illustrate the truth of our position. We select the mental power termed by Dr. Brown “anger;” in phrenology, “Combativeness.” In his description of this feeling, Dr. Brown is truly eloquent. His organ of Combativeness must have been large, or he could not have described the feeling with such vividness and accuracy.
“There is a principle in our mind,” says he, “which is to us like a constant protector; which may slumber, indeed, but which slumbers only at seasons when its vigilance would be useless; which awakes, therefore, at the first appearance of unjust intentions, and which becomes more watchful and more vigorous in proportion to the violence of the attack which it has to dread. What should we think of the providence of nature, if, when aggressions were made against the weak and unarmed, at a distance from the aid of others, there were instantly and uniformly, by the intervention of some wonder-working power, to rush into the hand of the defenceless a sword or other weapon of defence? And yet this would be but a feeble assistance, if compared with that which we receive from those simple emotions which Heaven has caused to rush, as it were, into our mind for repelling every attack. What would be a sword in the trembling hand of the infirm, of the aged—of him whose pusillanimous spirit shrinks at the very appearance not of danger merely, but even of arms by the use ofwhich danger might be averted, and to whom, consequently, the very sword which he scarcely knew how to grasp would be an additional cause of terror? Theinstant angerwhich arises, does more than many such weapons. It gives the spirit which knows how to make a weapon of every thing, or which itself without a weapon does what even a thunderbolt would be powerless to do in the shuddering grasp of a coward. When anger rises, fear is gone. There is no coward, for all are brave.”—Brown’s Lects. Hedge’s ed.vol. ii. p. 32.
This is a correct description, as far as it goes, of the feeling or emotion which may be termedinstant anger, and which depends on Combativeness. But he confines himself to the simple emotion as it rises in view of provocation or insult, or any threatened injury. It is true he speaks of resentment being “too long protracted,” (which depends on Destructiveness, and this is another example of confounding primitive elements of the mind with each other,) anddisproportionate to the offence; transferred from the guilty to the innocent; rising too soon, when itshould be entirely suppressed; and asnot confined to the individual aggrieved; but it is all in such a manner as to show conclusively that he thinks the subject exhausted with a description of what in common language is usually termedanger. But phrenology teaches that the element of the mind, which is at the foundation of anger, is “an active impulse exerting an influence on the mental constitution, independent of unjust attacks.” Dr. Brown has confined his description of the faculty to one mode of manifestation or activity, which is precisely analogous to the case we have supposed above from chemistry. But how imperfect is the description till we are told that this elementary feeling is the basis not only ofangerorresentmentat injury, but constitutes in every mind, according to its strength, the propensity to oppose; that it aids the good man to carry through his plans of benevolence, as well as the bad to execute his purposes of malice; that united with deficient intellect and weak moral sentiment, it makes the quarrelsome, vaunting boxer, while in a different combination it is an important element in the character of the unflinching philanthropist; that it not only gives boldness to the soldier on the field of battle, and fills with indignation the mind of an injured person, but imparts energy to the messenger of peace, and even enables gentle and virtuous woman better to fulfil the important duties of her station. We want to know what is that element of mind which is thebasis of anger, and then the influence of this element in all its varieties of combination.
We are not aware that this representation is in the least open to the charge of exaggeration. Nor is the defect of which we speak confined to the system of Dr. Brown. It extends to all the systems ofthe old philosophers, and almost to every part of those systems; nor could their principles of investigation and the data they had at command, or which they would use, furnish any remedy. If they went to the extent of their powers or their data, we should not complain; and yet if there are additional helps or data, why should we not employ them?
There is one more topic connected with this part of the subject upon which we would remark, viz. thenomenclature of phrenology. We cannot better introduce what we have to say, than by quoting the language of Dr. Whately, published in the second number of this Journal, page 47.
“I am convinced that, even if all connection of the brain with the mind were regarded not merely as doubtful, but as a perfect chimera, still the treatises of many phrenological writers, especially yours,” (Mr. Combe’s,) “would be of great value, from their employing a metaphysical nomenclature far more accurate, logical, and convenient, than Locke, Stewart, and other writers of their schools.”
Higher authority on this subject than Dr. Whately could not be cited. But the testimony of many persons of high authority might be quoted. Even the opponents of phrenology will express their admiration of its classification and nomenclature; and that, too, while they profess entire unbelief in the truth of the system, not reflecting that this excellency is an important argument in favour of its truth. Simplicity and clearness are only attributes oftruth; and the principle is without exception, that of two systems, that which is most simple and clear is most accordant with truth. Such ever has, and ever will be, the verdict of mankind.
Without claiming perfection for phrenology in regard toclassificationandnomenclature, we think its advantages in this respect to mental science will be incalculable. Every writer on metaphysics usually tills some scores of pages on the importance of being precise in the use of language, and the danger of employing terms in a loose and careless manner; and no one who looks at the history of metaphysical science will consider such cautions as unnecessary. One half or three fourths of the controversies which have taken place in reference to the philosophy of the mind, have doubtless arisen from a misunderstanding ofterms. This is true not only in regard to subjects purely metaphysical, but many controversial treatises on religious doctrines would never have been inflicted on the world, had the parties understood each other. We do not claim for a knowledge of phrenology the quality of a sovereign universal remedy for those evils. There are many subjects of controversy not directly connected with the science; and difference of opinion as often arises from differenceof feeling as from difference in intellectual apprehension. Even phrenologists, equally well versed in the principles of their science, will sometimes have different views. But with them, controversies and discussions do not arise from a misunderstanding of language. Although there is stillterra incognitawithin the limits of the system, and many indefinite points, some of which probably never will be settled in our mortal state, yet the harmony of phrenologists on the science of the mind is scarcely surpassed by that of other philosophers on the science of matter; and even where only a partial acquaintance with the science is possessed, such is the clearness of its classification and the definitions of its terms, that misunderstanding in relation to subjects legitimately involving such language is almost necessarily excluded from minds of ordinary discipline and capacity.
We entirely accord with the opinion of Dr. Whately, that if the science were regarded “as a perfect chimera,” still the “employing a metaphysical nomenclature,” to which it has given rise, “would be of great value.”
We have waited with some little impatience for some time past, to see an article upon the philosophy of regeneration, based upon views in harmony with Scripture and the phrenological philosophy of the human mind. The third article in the first number of this Journal is very correct, as far as it goes, but cannot be considered as taking up the subject at the foundation. The truth is, the subject is one belonging to the clerical profession, and to some able divine who is heartily convinced of the truth of phrenology. To do justice to the subject, in all its length and breadth, its height and its depth, will require the hand of a master: and however well the work should be accomplished, it would be certain to meet with opposition from the ignorance, prejudice, and bigotry of some. This has doubtless been foreseen by those best qualified to enter upon the task, and the public mind has been left in the dark; and those who would seize a true mental philosophy as a pearl of great price, have been frightened from going out after it, because there was a “lion in their way.” But the subject cannot long remain in this state; things are coming to a crisis; the public will embrace phrenology, and trust to their own sagacity and comprehension to reconcile it with religious truth. If phrenologists anddivines neglect to settle where the boundary lines are in the disputed territory, infidel trespassers will commit depredations. It is with a view to call attention to the subject rather than with any expectation of doing it justice, that we have resolved to prepare the present article.
That our readers may be emboldened to approach the subject, we beg of them to bear in mind that all truth, whether religious or scientific, historical or prophetical—whether rational or miraculous—when fully and rightly known and comprehended, must, from the nature of things, and the character of the Great Author of all truth, be consistent with itself.
Whenever, therefore, we see apparent inconsistency, we may rest assured we do not fully understand the whole truth; and that the reason is to be found either in our own ignorance, prejudice, or incapacity. There are indeed many truths wholly beyond human comprehension; and a miracle is nothing but a manifestation of power by the Almighty upon principles perfectly consistent with all his laws, but of which man, from his limited capacity, is unable to see the consistency.
We would never stifle enquiry short of the utmost limit of human capacity to pursue it; believing that when short and partial views of truth give wrong impressions, it is better to enlarge and perfect the view, so far as we are enabled to do, than to attempt to withdraw the mind, and suppress enquiry. This we think is especially correct in relation to all those truths which are so important to us, as are those which explain our character, condition, and future destiny.
Man is the only being on the face of the earth capable of being religious; or, in other words, he is the only being endowed with faculties whose functions are in relation to religious truths and to objects of religious worship. He is the only being whose faculties enable him to conceive of and worship the Author of his own existence. What a glorious distinction! and how little do most people seem to realise it! And on this glorious truth what additional light has been thrown by the discovery and analysis of the mental organs—by the demonstration that man possesses organs more numerous and of more exalted functions than belong to any other portion of his animal creation!
The faculties thus peculiar to man, and more especially connected with the religious character of man, are not, however, exclusively so.They have another range of functional relation and action.These two ranges of functional relation we will denominate, for the sake of perspicuity, the onereligiousand the othersecular. By way of indulging in range of expression, and using language acceptable toseveral classes of Christians, we may occasionally speak of the one as sanctified or evangelical, and the other worldly or temporal. The faculties which come under this class, are those termed by phrenologists the higher sentiments. They are more particularly those denominated Reverence, Hope, Marvellousness, Ideality, Benevolence, and Conscientiousness. Some of these are more particularly connected with the religious character than others. This is the case with the three first named. They seem to be the earliest, deepest, and most abundant fountains of religious feeling. The others fall into a course of religious manifestation, and give consistency of life and practical goodness to what would otherwise end in mere worship, faith, and expectation. When the character is thoroughly and consistently religious—when religious principle has become, like a piece of leaven, operative until it has leavened the whole—then, indeed, all the faculties may be said in some sort to manifest a religious function. It is then that the propensities act in subordination to, and in harmony with, the higher sentiments while those sentiments take a religious direction. The higher sentiments may predominate over the propensities in the ordinary life and conversation of the merely moral man. Such a man may be honest, benevolent, respectable, and upright, and have his propensities in subjection. He may not only be punctual in attendance on divine worship, and unite in the services with some degree of attention and feeling, but he may even erect the domestic altar, and worship morning and evening, (because all this may be true with an individual without a just charge of hypocrisy,) and yet the individual may have no prevailing, predominating, orsupremelove to God. This is the case with many persons who have been blessed with favourable organisations and education combined.But this is not that kind of control of the higher sentiments which characterises the converted and thoroughly religious man.A thoroughly religious man does all things as in the presence of God, and in obedience to his will; his thoughts are habitually upon divine things.We do not say of such an individual, that he has any more or other faculties than the irreligious and profane individual.Were it so, a religious man would be either something more than a man, or the irreligious would be something less. No, blessed be God, the vilest wretch that lives has all the primitive faculties necessary to enable him to feel and appreciate religious truth. We shall show by and by that what is called the new principle, which takes place, and which guides and animates the will of the religious man, is not a new faculty.
We have now, as we trust, explained satisfactorily, according to the phrenological philosophy of the mind, what the state of thereligious and the moral or irreligious is. The difference between them is now very apparent. It is easily seen that this difference is very great. It is not a difference of being, or existence, or entity. It is not the difference between one that is active and one that is inactive. They are both progressive; they both use the same faculties. They are both travellers to eternity; but they go different roads. They follow the direction of different leaders; they think and talk of different subjects. They have different anticipations: one looks to a guide, and moves forward in the broad effulgent light of divine truth; the other endeavours to find his own way in the dark, and relies upon his own unaided sagacity. One looks forward to the end of the journey of life as the point whence open to his boundless view the glories of another and brighter world; the other feels himself at best but obliged to make a leap in the dark.
So recent is the science of phrenology, and so few are the religious minds who have thoroughly examined it in all its bearings, and more especially its religious bearings, that we feel constrained to detain our readers to explain some few of the laws which govern the functional activity of the faculties in general, and also to describe the functions of several of the faculties of the religious sentiments.
1. It is a law of the manifestation of the faculties in general, that the larger the organ the greater is its tendency to vigorous action under excitement, and the greater its tendency to spontaneity.
2. When the organs of the so called religious sentiments are large, other things being equal, they are most likely to manifest their peculiarly religious function.
3. The objects of religion are so much more elevated and vast than any of the objects of mere time and sense, that they give a much more intense and powerful excitement and exercise to the faculties, especially of persons of vigorous intellect and cultivated minds. The low, groveling, sensual, and ignorant, do not so easily realise things of a spiritual nature. Hence persons with large and active organs of the higher sentiments, especially of Reverence, Marvellousness, Hope, and Ideality, find no where but in religion full satisfaction to their aspirations. They seem, as Dr. Spurzheim once remarked of such an individual, “not made for this world.” The objects which engross the minds of the world around them, appear “poor, stale, and unprofitable.” They literally go through the world as pilgrims and strangers. In such, the Christian character is incomplete; they especially need benevolence to interest them in their fellow-mortals, and to exert their energies in the glorious employment of doing good.
Our attentive readers will at once anticipate the remark, that thosepersons who are not converted, in whom the organs of the higher sentiments are large, other things being equal, are more susceptible of religious impressions than those who have small organs of the higher sentiments and large propensities. Does not observation of facts go to prove its truth? and is it not at least tacitly admitted by many? Indeed, this great truth has been too little known and appreciated by religious teachers, and especially in the selection of mission stations. The organisations of the inhabitants of the Sandwich Islands, and of some parts of Asia, are far more favourable to the reception of Christianity than are those of many other portions of the heathen world. But this is a subject to which we can only allude now; at some future day we hope to give it a full consideration.
We will add, for the benefit of those who have not made themselves acquainted with the leading principles of our science, that it is by means of intellectual organs that the affective faculties are all brought into relation with their objects. Hence they may be said to be in a measure the causes of excitement to such of the affective faculties, as are interested by the objects contemplated. The intellectual organs may be spontaneously active, and conjure up scenes which excite the feelings; or they may be acted upon by external objects or by other minds. We may therefore bring our feelings into a high state of excitement merely by the recollection of an exciting scene.
Reverence.—It is not easy to give a brief analysis of this sentiment. We think, however, it is constituted to be excited to action by whatever is perceived by intellect, or believed by Marvellousness to possess the quality of greatness or superior power, whether physical, moral, or intellectual. Many of the objects of respect in society are conventional. The vast works of nature excite the feeling strongly; so also do the majestic works of art, as shown in the temples erected to the Most High. Who would not feel more reverence in going up to worship in a vast temple than when seated in a hovel? None better understood how to excite the feeling of reverence than the ancient Egyptians. In them, as also in the ancient Jews, the organ must have been exceedingly developed.
2. But when the mind contemplates the Deity in all his wonderful attributes—the power which, with a word, could create a universe of worlds, and by whose wisdom all things are governed, and whose mercy, goodness, and justice, are past conception—how much greater is the excitement to the feeling of reverence! How different, too, is the emotion! It is more elevated, pure, and rapturous. When, too, the mind brings to its contemplation the wonderful dealings of the Almighty with his dependent erring creatures, as exhibited in hisprovidences, his plan of redemption, and the influence of the Holy Spirit, our reverence scarcely knows bounds.
Marvellousnessnext claims our attention. 1, The simplesecularfunction of this faculty is belief; the degree, kind, and conclusiveness of the evidence, are no part of its function. We may believe on mere authority. We may believe because it is rational, consistent, or agreeable to experience. Without this sentiment, we should scarcely believe the evidence of our senses, and perhaps we might say nothing would appear tobe evident. The every day occasions for the exercise of this faculty are numerous. When large, it often becomes too active, and is apt to render persons weakly credulous. It also leads to believe in the wonderful, the spiritual, the improbable, the unnatural. 2, Itsreligiousfunction is manifested in our belief in the existence and attributes of God—his revelation to man; the Saviour and his miracles—his resurrection and ascension; in the Holy Spirit and his influence on the heart, &c. How infinitely greater are these objects of belief than those of a secular kind! Immortality is spread before the eye of faith in brighter worlds above.
“The faith that unites to the Lamb,And brings such salvation as this,Is more than mere fancy or name—The work of God’s Spirit it is.”
“The faith that unites to the Lamb,And brings such salvation as this,Is more than mere fancy or name—The work of God’s Spirit it is.”
“The faith that unites to the Lamb,And brings such salvation as this,Is more than mere fancy or name—The work of God’s Spirit it is.”
“The faith that unites to the Lamb,
And brings such salvation as this,
Is more than mere fancy or name—
The work of God’s Spirit it is.”
Hopeis constantly active in reference, first, to theimmediatefuture. We hope all things, and are carried along by this feeling through dangers innumerable, until we at last drop into the grave. Had hope no ken beyond the grave, all would be dreary; but secondly, this feeling, in itsreligiousfunction, brings to view a happy eternity, where all is joy, peace, love, and praise. How different, and how much more exciting, is the hope which dwells on eternity than that which has reference to time!
We must remark here, that in the doctrines of phrenology there is nothing which can be construed to aid or oppose the peculiarly sectarian views of Christians. All those who disbelieve in the doctrine of the Trinity, will not have the same views of regeneration as those who believe in it. They will not believe in the agency of the Holy Spirit; but they will believe in a change of heart from the use of purely human means, and those will be governed by precisely the same laws in both views of the subject. We will therefore attempt to give what will be called the evangelical view of conversion, and leave it for persons of different views to account for thepowerwhich produces this change in their own way.
The first inquiry is this, What are the degrees of activity among the faculties as governed by the ordinary laws of exercise?
1. Thus some of the faculties, especially those termed religious, are brought into a very great degree ofactivity. This arises from the great extent and importance of the objects with which they are brought into relation.
2. The propensities in general, and Self-esteem and Approbativeness in particular, are deprived of their ordinary stimulus, and for a time become in a measure paralysed; as self, and the objects which excite the propensities, appear much diminished by contrast. To some, the contrast appears so great that they feel humbled as in the dust.
3. By little and little the higher sentiments become accustomed to this newly acquired higher degree of activity, and spontaneously range in their newly acquired world of objects. Every thing is now viewed as in the light of eternity. Man is now not only known, but felt to be an immortal being with a soul of uncounted worth. There is often a degree of exaltation of the feelings, and an increased mental power, which greatly surprises those who knew them in their former state. This appears in their deep insight into divine things, and in their exalted devotional exercises.
4. As the religious sentiments become more and more evangelized, or, in other words, as growth in grace progresses, they acquire an habitual, an uncontested ascendency over the propensities, and take the religious lead of their newly acquired masters.
In all this change, great, thorough, radical, and abiding as it really is, we recognise only the operation of the same general laws which characterise all great changes in mental character. The physical organs are affected powerfully; and the emotions are only in exact proportion to the felt importance of their objects. If exerted too much at one time, or too frequently for the healthy endurance of the cerebral organs, inflammation follows, and, with it, religious mania.
Next, inasmuch as different minds are very differently constituted, so are they differently affected by the actual process of conversion to a holy life. We shall be better understood, when we say that the temperament, age, education, intellectual and affective faculties, &c., all have an influence in relation to the manner in which their minds will be brought to the realisation of religious truth, and to experience its sanctifying efficacy. Hence it is of immense importance, that those whose office it is to bring religious truth to bear upon the minds of their fellow-men, should understand the peculiar nature of the minds on which they are to exert their action. In short, they should understand phrenology familiarly and practically, and should apply it daily to their fellow-men. We will put one or two cases. If, for instance, Conscientiousness be a strong faculty in an individual, with Cautiousness also large, and at the same time he has gone onfor many years in a careless worldly course of unbelief, the religious teacher would be likely to bring vividly to his mind that searching attribute of the Almighty, viz. his justice, which cannot look upon sin but with abhorrence. He would point out the purity of heaven, and contrast it with the impurity of a world lying in wretchedness, and depict the nature, desert, and awfulness of sin, &c. &c. In this way he would probably excite remorse and apprehension. But if the individual have respectable reasoning powers, he should be impressed with the utter hopelessness of entering Heaven while remaining in his sins. He cannot fail to see at once, that Heaven is no place for him, until he becomes fit for its society. The importance of things connected with religion, should be clearly set forth and contrasted with the temporary, fleeting, unsatisfactory things of this world.
We may reasonably expect, that labours of this kind rendered discreetly, prayerfully, and in faith, will be availing through the influences of the Holy Spirit.
We would here remark, that we should never judge of the genuineness of a conversion by any special, infallible process the individual may have gone through. It may have been a slow, gradual process, as would be likely to be the case of a naturally finely organised young person, whose moral and religious education had been well conducted; or it may be quiet or unobserved, as in an individual of a large organ of Reverence, and the higher sentiments generally, but of a sluggish temperament. It may have been violent, overwhelming, and attended by a remarkable experience—as the seeing of visions, &c.—if the individual have been of an ardent temperament, and with large perceptive organs and large Marvellousness.
Equally diverse will be the growth in grace of different individuals. Some will be almost like ground by the way side, some like stony places, some like good ground covered with thorns, and some still like good ground. Aside from peculiarities of individual character, external circumstances, whether favourable or otherwise, may exert a very great degree of influence. They may be like the genial influences of a summer’s sun after refreshing showers, or they may be as the chills of the winter frost.
Equally diverse will be the ultimately formed Christian character of different individuals. But all who are truly pious, will show some indubitable signs of it in their subsequent life and character; “By theirfruitsye shall know them.” Whether they have the same mind which was in Jesus in its general cast; whether they be changed in the general spirit and temper of the mind; whether they have love to, and faith in, Christ, meekness, benevolence, sincerity, tenderness, simplicity of life, love to the brethren, &c.
The means that are rendered effectual in regeneration by the agency of the Holy Spirit are equally diverse. But your next enquiry is, how do we know that the Holy Spirit has any agency in the conversion of sinners? We answer, we only know by the Scriptures that He is the agent. The point is not strictly susceptible of any other proof. But this is certain, that the agency must be one beyond our own; no one could convert himself. We know, too, that persons who have resisted all the influence of a pious education, cogent preaching, example, the ordinary and extraordinary providences of God, &c., have, when alone, and without any apparent external influence, been suddenly brought to feel the great power and efficacy of religion. All must therefore acknowledge the influence to be mysterious. It would indeed be difficult, as we believe, to account for revivals wholly from natural causes. Still, however, this point rests upon Scripture;and phrenology certainly contributes nothing to render the Scripture doctrine less easy of belief.
It is proper to notice here, that when conversions appear mysterious, or when sudden and in advanced life, they are almost miraculous. It is not theordinarymethod, in which the mind is prepared for the hearty reception of divine truth. Thenew principleintroduced into the mind is, as we before said, no newfaculty. The expression is at best obscure, and calculated to produce erroneous impressions. In one of our beautiful hymns it is thus expressed—
But when the Holy Ghost impartsA knowledge of a Saviour’s love,Our wand’ring, weary, restless heartsAre then renewed no more to rove.Now anew principletakes place,Which guides and animates the will,This love,—another name for grace,—Constrains to good, and bars from ill.
But when the Holy Ghost impartsA knowledge of a Saviour’s love,Our wand’ring, weary, restless heartsAre then renewed no more to rove.Now anew principletakes place,Which guides and animates the will,This love,—another name for grace,—Constrains to good, and bars from ill.
But when the Holy Ghost impartsA knowledge of a Saviour’s love,Our wand’ring, weary, restless heartsAre then renewed no more to rove.
But when the Holy Ghost imparts
A knowledge of a Saviour’s love,
Our wand’ring, weary, restless hearts
Are then renewed no more to rove.
Now anew principletakes place,Which guides and animates the will,This love,—another name for grace,—Constrains to good, and bars from ill.
Now anew principletakes place,
Which guides and animates the will,
This love,—another name for grace,—
Constrains to good, and bars from ill.
Here thenew principle, which is otherwise expressed as love to God, is no other than this. The higher sentiments are excited into predominating activity, and led to contemplate with love and gratitude the government of God and the wonderful love, revealed in the great work of redemption of fallen men, a work in which he now feels himself especially interested. It is a change of thebalanceanddirectionof the faculties. They have seized hold of new things, which are now regarded as all important; but before they were looked upon with indifference. In relation to the mental faculties, it is not a new principle, but a newadministration, produced by a change of majority. Hence the mental decisions are different. The actions spring from different motives—from a prevailing love to God, and obedience to his will.
In thus far speaking of conversion, we have shown what the Holy Spirit does not do, rather than what He does. We have done this to narrow down the field of mystery to its due limits, and to impress our readers with the necessity and importance of understanding and applying the true principles of mind in relation to religious action, as well as to education and self-culture. Having done this, we believe we have gone the full extent to which reason can go. We must look to revelation, and that alone, for whatever further light is obtained on this subject. In doing so, we are confident the reader will find nothing inconsistent with our views. What is not explained in revelation is known only to the Almighty, and is therefore a mystery past finding out.
The great laws which regulate the growth, exercise, and rest of the organs, and the force of the principle of habit or repetition, all go to show the following propositions to be eminently true and of immense importance.
1. That it is unphrenological, as well as unsafe and presumptuous, to allow children to grow up without early, constant, and judicious religious instruction and example. Where these are neglected, a sudden change may come over the person late in life; but this is hardly to be expected. How much better to commence and continue in the right course, than to go on wrong for years, trusting to a miracle to set us right. When to do so, we must turn quite round, and, as it were, to go back and begin anew!
2. That religion does not consist in belief merely, and that the work of grace requires long training of the faculties to give them strength, stability, habit, and harmonious action, so that the person will be constantly in the easy, delightful exercise of the Christian graces. One of this cast andtraining, where organisation favours its strong and healthy development, will show by his life and conversation that his religion not only sets well upon him, but is a part of him and pervades him throughout. It will beam forth upon his countenance, his gestures, his gait, his subdued, simple, and kind manners. His habitual obedience as a dutiful child of his heavenly Father, will show itself in his appointments, promises, and engagements. “With the blessing of God,” “With divine permission,” &c. will habitually be his language. It will show itself in his crosses, his self-denials, his labours of love, and by the ejaculation, “Thy will be done,” &c.; his moderation in relation to the objects of this world; his longing after immortality; his devotional habits, &c.
When we commenced our article, we had intended to have cited Scripture to show the harmony of all the above views with it; but we feel confident that our views will so readily call to mind all thosepassages of Scripture which harmonise with them, that it would be in a measure unnecessary. Besides, we did not promise to attempt a full view of the subject, but rather to embolden others to do so. We should delight to see a small work, written on the subject. It would be thevade mecumof all those who exert themselves in the cause of religious education, and the dissemination of Christian truth.
S. J.
To the Editor of the American Phrenological Journal.
Having examined the heads of several gentlemen, since I have been in the southern states, who have foughtduels, I have been struck with the fact, that most of them haveCombativeness moderatelydeveloped,Cautiousness large, andApprobativeness very large. This has led me to reflect upon the principles in our nature which instigate and keep up the practice of duelling.
Duelling is a pretended display of courage, personal prowess, or bravery, in defence of one’s character and honour. But it strikes me that, on phrenological principles, with such an organisation as I have alluded to, a man can be neither trulybravenorcourageous, naturalfearor actualcowardicebeing the more legitimate result of such a conformation. Hence it would follow, if we are permitted to take the cases alluded to as proper data from which to reason, that the fighting of duels isno testof courage at all; but rather the result of fear, or (as I shall hereafter show) they generally evince a want ofmoralcourage in those who engage in them; and this view, if I mistake not, exactly corresponds with the popular notion upon this subject. But suppose theydiddisplay courage; what then? What is this boasted courage, of which we hear so much?
Courage may be divided into two kinds—physicalandmoral. The former, when analysed, will be found to consist mainly in the exercise of Combativeness; and this is one of the lower propensities, common to man and brute. Of course, then, physical courage is a low passion; and one that is often displayed in the bull-dog or game-cock far more powerfully than in the most gallant knight that ever shivered a lance, or the most renowned hero that ever waded to the temple of fame through fields of carnage and blood. But moral courage, which is made up ofCombativeness,Firmness,Self-esteem,and thehigher sentiments, and which enables us to go boldly forward in our own integrity and strength, and on all occasions support theright, and do whatever Conscientiousness, Benevolence, affection, and the reasoning faculties dictate, is an exalted feeling—a noble sentiment—and none can show too much of it; for, since it cannot be exercised but in a worthy cause, it is incapable of being perverted or abused.
The manifestation of physical courage is proper when exerted in defence of our natural rights; but is very liable to be abused, and when misdirected, instead of its being a virtue, it becomes one of the worst of vices. Man is not the natural enemy of man; and we live in a community which professes to be regulated by wholesome laws. Therefore, when one man voluntarily turns this instrument of defence against his fellow-man, or exercises it improperly upon a brute, he tramples upon the laws, and is justly held amenable and punishable. Such a manifestation of Combativeness or courage is a plainperversionof a naturally good faculty, and becomes odious and sinful; and such I cannot but conceive to be thekindof manifestation of this feeling which generally takes place in duelling.
“But,” says the advocate of duelling, “must I submit, then, when I am insulted, to be disgraced?” Certainly not, sir; but, in order to preserve your character from infamy, you should be careful not to employ means which, instead of rescuing it, actually adds to its degradation; or, in other words, in order to preserve yourhonour, you should not resort to means reallydishonourable.
But with the view to appreciate the weight of this subject, I have endeavoured to bring it home to myself, and consider what reply I would make in case I should bechallenged. In our country, where we have noCourt of Honour, (an institution, by the way, which I think ought to be set up,) I would say to the challenger, “Sir, if you think yourself injured or insulted beyond the redress of civil laws, I am willing to submit the case to gentlemen of honourable standing, and settle it according to their decision.” If he would not listen to this proposal, but still insisted on fighting, I would say to him, “Sir, neither my conscience nor my judgment will allow me to be so fool-hardy as to throw my life away by meeting a man who seeks my blood, nor will my humanity nor my moral feelings allow me to imbrue my hands in the blood of a fellow-being.”
Should he then call me a coward, I would reply, “Sir, you showno proofof it. I hold that fighting duels is more frequently an evidence of awantofmoralcourage, than a proof of physical courage. If, by my course, I display no proof of thelatter, I certainly do of theformer, by thus braving public opinion on a pointwhich I consider wrong. But suppose youdidthus prove my want of physical courage, you only show that myintellectualandmoral facultiesare stronger than mybrute propensities; and is this a disgrace to a rational being?” Let the advocates of this practice say what they will in vindication of it, and attempt to justify it on the ground of its expediency, necessity, &c., the fact is, all their reasonings upon the subject are shallow, sophistical, and disgraceful in a civilised, or more especially Christian community.
The only proper grounds on which to meet the question, are itsreasonablenessand itsjustice. Is itrational? is it right? In a barbarous community, wheremightis held as the only grounds ofright, the doctrine might meet with favour; but among us, who reject such a principle of action, and who profess to be governed by established laws, it is evidentlyirrational; nay, a gross neglect of duty in those who profess to administer our laws, to permit individuals thus to set them at defiance, and under the excitement of passion execute vengeance on each other. But, on the scope of right, the question does not admit of debate. Not only do the principles of our holy religion, in the broadest and most direct terms, condemn all such practices as sinful, but every moral principle of our nature revolts at them. True, were we to suppress the influence of our moral sentiments, and exercise our reasoning faculties in connection with our selfish propensities only, we might say, “injury for injury,” “blow for blow;” but even then we could not say, “death for insult,” for there is no comparison between the two. An insult is limited in its consequence to time; death reaches to eternity. But phrenology teaches us, that we have no right to settle a question of this nature, without exercising our reasoning faculties in connection with the moral sentiments; and I defy any one to prove that thelatterever sanctioned duelling. Nothing can be clearer than that todeclinea challenge would be an act ofmoralcourage, and as much morehonourablethan to accept, as the moral feelings are above the animal instincts. If, therefore, any one choose to differ with me in opinion upon this point, he is welcome to do so, and I envy him not his privilege, for I hold mine to be the legitimate conclusion of a rational and moral view of the subject; ergo, the opposite conclusion must spring from the predominance of the brute propensities acting in concert with the intellect.
Again; I am aware that it will be urged, as the most specious argument in favour of duelling, that, in this matter, we are bound to respectpublic opinion. But it has been clearly shown, that public opinion (or that part of it which still advocates this practice) is unquestionablywrongon this subject; and in this enlightened age,every honest man, and every brave man, is bound toresistpublic opinion in all matters that interfere with humanity, justice, and moral obligation, and thus set forth the noble example ofcorrectingpublic opinion. And more especially is it the prerogative of phrenology, above all other sciences, (inasmuch as it enables us clearly to analyse the passions and motives of men,) to wield its giant strength, against those vices which neither civilisation nor Christianity has yet been able to subdue.
Public opinion, forsooth! And what is public opinion? What but an evanescent and a capricious thing—a fickle dame, ever varying, ever changing—that raises a man a hero and a demi-god to-day, and tramples him in the dust as a base wretch and outcast to-morrow? Look at the Protean aspects of public opinion in the different ages of the world, and among the different nations of the earth. Look at public opinion in the different epochs of the Roman empire, and of the Grecian states. Behold its changes. Look at it under the mighty Egyptian, Babylonian, Assyrian, Medean, and Persian dynasties. Compare public opinion at the present day in China, with that in the United States. Compare it among our rude Saxon forefathers, with that which prevailed in the days of William the Conqueror. And in English society, what mighty changes has it not undergone since the days of Henry the Eighth. Look at the changes produced on public opinion by a Solon, a Zoroaster, a Pythagoras, a Homer, a Socrates, or a Plato; an Alexander, a Cæsar, or an Alfred. See the tyrant bow its neck to the mild, but sublime influence of the Gospel, wherever it has been introduced. See it bend again before the influence of philosophy, science, and the arts, and, more especially, before improvements in our political and civil codes. And are we to be told, then, that, amid the full glare of light and knowledge which beams upon us, we are passively and submissively to bow to this capricious tyrant, and not dare to raise our voices against its cruel and absurd edicts? No. Reason forbids it; morality forbids it; Heaven forbids it. Let the light of science and morality, then, clear the mist from our eyes; and let us go on torefineandcorrectpublic opinion, until every vestige of barbarism and superstition are expunged from our herald-roll. And what is duelling but a vestige of barbarism that has too long formed a foul blot upon our national escutcheon?
Mobile, March 12th, 1839.
(Continued from No. 6 of this Journal, page 191.)
The next enquiry, and one of not less moment, is to discoverwhy the increase does not follow in every instance? and what are the conditions which favour it? Multitudes of the young, engaged in the same mental exercise, manifest no proportionate increase of power or organ; and yet, if the rule holds good in one instance, there must be causes for every exception, and to these I shall now direct a few remarks, but necessarily of a crude and imperfect kind.
The first impeding cause is one already alluded to. On looking at the analogous instance of muscular increase from muscular action, it will be granted at once that, in some constitutions, there is a much greater susceptibility of change than in others. In the nervous system, the same principle of the influence of the original type undoubtedly holds good; and while some are easily susceptible of mental impressions and cerebral improvement, others are the reverse. Here, then, is one ground of difference of result.
Another fact in regard to muscular development is, that while it is favoured by due exercise, it is prevented alike by insufficient and by excessive action, and thatwhat constitutes due exercise to one, may be insufficient for another, and excessive for a third. From this follows the acknowledged axiom—That exercise ought to be adapted in kind and degree to the individual constitution, otherwise it will fail to increase either the muscles or the general strength. I have elsewhere[1]shown that the same law applies to the brain and nervous system, and that, if we act regardless of its existence, we inevitably fail in successfully attaining our object. From ignorance of physiology, however, on the part of teachers and parents, and ignorance of the connection subsisting between the brain and the mind, this law has been utterly neglected in practice. In our larger schools, accordingly, we have from one hundred to one hundred and fifty boys in each class, or from five hundred to six hundred in all, subjected to precisely the same amount of work, and to the same general management, in so far as the period of confinement and mental activity are concerned; and the individual powers and wants of each constitution are as little consulted, as if the whole were cast of the same material,and the same mould—and the result is what we behold and lament. In some, the degree of mental exercise is adapted to their capability, and they improve; in others, it falls much short, and their powers languish from inaction; while in a third portion it goes as far beyond the limit, and their minds and organs are worn out and impaired.
Healthy vigour is another essential to healthy growth, whether of the brain or of the body; but, from general ignorance of physiology, this has been, and still is, equally disregarded in the treatment of the young. In our public schools, the whole pupils of a large class are set to the same task, and undergo precisely the same confinement and absence of wholesome bodily action. It matters not whether they be robust or weak, indolent or vivacious, fond of play or fond of books. It never occurs to us that what may be sport to one is a heavy burden to another; and that the length of confinement, and absence of food, which a robust boy can withstand, may seriously injure one of a weaker constitution. It is needless to add, that nothing can be less in accordance with the dictates of a sound physiology than the ordinary arrangements of our schools; and, judging from the very inadequate results with which so much labour is repaid, and the very indifferent health which attends it, it may be inferred, that no discipline can be less in accordance with the laws of nature, or less available as a means of improving the minds and brains of those who are subjected to it. The young, on account of their growing and rapid nutrition, stand doubly in need of a pure and bracing air, and of ample muscular exercise out of doors; and yet, so entirely is this condition disregarded in our plans of education, that in the winter the whole day is spent in the close and corrupted atmosphere of the school, and the exercise is restricted to little more than walking to and from it. It is in vain to think that the brain is not injured in its development, and the mind not weakened in its powers, by this neglect. The brain partakes in the general qualities of the constitution. If the body be imperfectly nourished and supported, the brain is weakened in common with the rest of the system, and the mind is retarded in its progress, and often impaired in vigour, by otherwise inadequate causes.
Another circumstance which tends in youth to impede the vigorous growth of the brain and impair its action, and which owes its existence equally to ignorance of the laws of physiology, is error in diet. No fact can be more certain, or, indeed, is more generally admitted, than that the young require wholesome nourishing food, in larger quantities and at shorter intervals than when arrived at maturity. Accordingly, undue abstinence is admitted to be very hurtful in early life. And yet, notwithstanding the abstract acknowledgment of thefact, the practice of society is diametrically opposed to it, to the manifold injury of the young. The proper interval which ought to separate breakfast from dinner, because that at which vigorous appetite usually returns in healthy and active young people, is from four to five hours.[2]Beyond that time, waste goes on without any compensating supply, and exhaustion consequently follows, attended by weariness and a deteriorated state even of the digestive organs. So far are we, however, from conforming to the indications of nature in this respect, that the prevailing plan is, to make young people breakfast early, say at eight o’clock, that they may go to school in time; and, instead of giving them a good dinner, with an hour or two of relaxation, about four or five hours later, their lessons are considered more necessary than food, and while they are pushed on almost without interruption, dinner is postponed till eight or nine hours after breakfast, being at least three, and often five, hours after the time at which it is wanted by nature.
From much observation I am persuaded, not only that the growth and activity of the brain are impaired by this sad conduct, but that a great deal of the delicacy and bad health of the rising generation, and particularly a great deal of the increasing liability to dyspepsia which pervades society, is owing to the same preposterous departure from the laws of the Creator. It is no apology for the evil to say that it cannot be helped—that there is so much to be learned that the whole day must be given to it. When we become wiser, we shall discover that it is easier and pleasanter to learn in accordance with, than in opposition to, nature’s laws; and if we were once convinced of the fact, there would be no difficulty in altering the practice. We all admit that sleep is necessary, and that nature intended the night for repose; and, consequently, neither parent nor teacher thinks of setting his child to school in the night-time, however anxious he may be for its progress. And, in like manner, let society once be convinced that food at proper intervals is essential to the well-being of the young, and both time and opportunity will be found for giving it.
Another cause of failure in invigorating a faculty, and increasing an organ by its active exercise, seems to be an inadequate temperament. What is excitement to the faculties and brain of a person of a quick nervous or sanguine temperament, may prove utterly unexciting to the faculties and brain of one with a low apathetic lymphatic temperament; and, consequently, improvement in the faculty and organ may follow in the former, while no change on either will occur in thelatter. The susceptibility will thus vary according to the nature of the original constitution; and hence, in attempting to develope any mental power, we can expect to be successful only when we are certain that we have really the means of exciting and keeping up its activity. A mere passing stimulus will not suffice to increase nutrition and growth.
Perhaps, also, we sometimes fail from applying a wrong stimulant. In seeking to improve a faculty, common sense dictates that it should be exercised upon its most agreeable and perfect productions. Thus, in cultivating ataste for music, we ought to present to the faculty the most beautiful and harmonious music, because that is the best calculated to excite it to agreeable and sustained activity. Accordingly, such is the plan by which we cultivate the taste in communities. But when we take an individual who has naturally no great liking for music, but in whom it is desirable that the talent should be developed, we do not stimulate the faculty to healthful exercise by daily accustoming it to the perception and discrimination of fine sounds, but we set him or her to labour for hours every day in producing sounds, remarkable at first only for being so discordant and disagreeable as to make every one keep as far from their source as possible; and thus our aim is defeated, and the taste injured rather than improved. It is true, that by stoical perseverance some arrive ultimately at the power of producing sounds pleasing to their own ears; but it will be found that it is only then that their musical facultybeginsto be improved, and that its activity is felt to be delightful. Many never arrive at that point, and, after years of ineffectual labour, give up the attempt in despair.
I do not mean by these remarks, thatplaying on an instrumentshould be taught merely by listening to good music. Playing is a mechanical exercise, calling other faculties into activity, and cannot be acquired without practice. Besides, playing is not music, but only the means by which it is produced; and, so far as regards the music alone, the enjoyment is quite as greatwhoeverproduces it, as if we ourselves did. Often, however, the mistake is committed of thinking that we are using the most effectual means to develope a taste for music, when we place the young person at an old piano to rattle out discordant sounds for several hours a day; and we are grieved and disappointed at the ultimate failure of an experiment which, in the very nature of things, could not possibly succeed. By assiduous practice on an instrument we exercise themechanicalfaculties, and may thus developetheirorgans to an increased extent. But to produce the same effect on the faculty of Tune, we must stimulate it to sustained activity, by daily accustoming it to the hearingof exquisite music, and by guiding the judgment to the appreciation of beauties. We may then hope to promote increased action and growth in its organ.
I believe that in regard to some of the other faculties we commit a similar mistake, and imagine that education fails to invigorate them and develope their organs, when, in fact, our endeavours have been wrongly directed, and could not be successful; but the present paper has run already to so great a length, that I must postpone any farther remarks on this part of the subject till another opportunity.
Before taking leave, however, I would again enforce the absolute necessity of physiological knowledge for the successful guidance of teachers and parents. If the size of the cerebral organs admits of being increased by judicious exercise, and impaired or retarded by mismanagement, it obviously becomes an indispensable qualification for those who undertake their right direction to possess an accurate acquaintance with the functions and laws of the animal economy; and it is rather strange that we should have gone on to the present day without such an obvious truth having been universally perceived and acted upon.
Having now shown, 1st, That judicious mental exercise promotes the development of the cerebral organs in youth; 2dly, That there is strong presumptive evidence in proof of the same effect taking place even in mature age; 3dly, That we are still little acquainted with other important physiological conditions which act powerfully in modifying the results of exercise; and 4thly, That the knowledge of these conditions would greatly extend the efficacy of moral and intellectual education, and multiply our means of advancing the moral welfare and happiness of the race; I do not require to add another word to induce phrenologists to collect additional evidence on all the doubtful points, and to prosecute the enquiry with persevering accuracy, and with a constant view to its important practical advantage.