ness, and no reliance on his administration of the world, must be so shallow, reckless, pugnacious and irrational, that it will be blind at almost every condition calculated to influence health, and will fall a sacrifice to the laws of Divine Providence, which it can neither perceive nor obey. A mind of a high moral and intellectual endowment will trust in the Supreme Governor of the world, and try to obey his laws; and the exercise of the concomitant dispositions will unquestionably promote the progress of the body's cure. In like manner, the sailor whose mind is alive to this view of divine government, who relies implicitly on a benevolent Providence for protection when he does his own duty, will be led to fulfil the natural conditions on which deliverance from shipwreck depends, with greater alacrity and success, than if his mind were obtuse and unthinking, reckless and irreverent, or ignorant and superstitious.

Where the petitioner cannot fulfil the natural conditions necessary for his deliverance, as in cases of incurable diseases and fatal shipwrecks, he ought to pray for a spirit of resignation and submission to the divine will. The rational worshipper who believes in the wise regulation of every object and event in nature by a Supreme intelligence, who perceives that a part is allotted to him to perform on the stage of life, and that faculties are given to him for this purpose, will, in presence of his God, survey the objects of his approaching pursuits, and their relationship to the divine laws, and put forth an ardent wish that he may successfully discharge the duties of his appointed station. If he have faith in the perfection of the divine laws, and in their power to reach him in every position, he will be strongly led to prefer high and virtuous objects, because he must know that these alone meet with divine approval and protection; and he will experience a depth of obligation to improve his whole nature, and to acquire strength, activity, and knowledge, that he may be enabled to act rightly, which can scarcely be felt where no such views are entertained. He will look for a specific cure for every specific evil, and always presume himself to be in the wrong when he suffers. Such a worshipper appears to us to be prepared for a higher discharge of duty, as a moral and intellectual being, than if he recognised no God; and his prayers will, according to the established laws of the world, conduce forcibly to their own fulfilment.

We forbear entering into Scriptural discussions, for the reasons stated in our article on Scripture and Science, vol. vii. p. 321. By discussing the question on the principles of reason, we avoid wounding religious opinions, which we treat with the highest respect, and we place such implicit reliance on the harmony of all truth, that we doubt not that if we arrive at sound conclusions in reason and philo

sophy, they will harmonise with all sound interpretation of Scripture. In point of fact, we could cite numerous instances in which views similar to those now advocated have been expounded by divines as Scriptural doctrine. So far from regarding these principles as inimical to piety, we humbly think that Religion will never put forth half her power until she shall be wedded to Philosophy. Religion springs from Veneration, Hope, and Wonder; and when these sentiments act in opposition to Causality and the observing powers, they must remain unproductive. If the external world be constituted in harmony with reason, no sentiment, when legitimately directed, can contradict philosophy. The first and most striking effect of these principles, if carried into practice, would be a deep conviction of the extent and danger of our ignorance, unbounded confidence in the Creator, and an eager desire to discover his laws and to obey them. Every teacher of religion, who was penetrated by these views, would feel that he was dealing forth mere husks to his people, when he taught them only duties to be performed, without showing them how to accomplish them. In short, science and philosophy would become the pioneers of religion, and religion would constitute the vivifying and presiding spirit of human undertakings. Man's rational powers will never display themselves in their full might, until his whole moral and intellectual faculties shall combine in one sustained effort to discover and obey the divine laws. At present, clerical teachers give too little instruction to the people concerning the natural conditions which must accompany religion, to render it efficacious in temporal affairs; an omission which can be accounted for only by the fact of the present system of religious teaching having been instituted nearly three centuries ago, when science and philosophy were unknown. At that time, God was scarcely recog nised, in any practical sense, as the author of external nature.

There is a vast difference between our doctrine and that which teaches that whatever is, is right. According to the latter principle, murder is virtuous, because it exists. According to our view, it is only the faculty of Destructiveness and its legitimate applications which are right; all abuses of it are wrong. We maintain, farther, that the order of creation, both physical and moral, is arranged in harmony with this faculty, as an existing propensity, and with its proper uses; but at variance with, and calculated to check and punish, its abuses. Every rational person admits, that, in certain instances, the efficacy of prayer is limited by the natural laws; no old man in his senses prays to be rendered young again, although the Divine Being could easily perform this change, which would be very desirable for the aged devotee; nor does any sensible person,

whose leg has been amputated, pray that it may grow on again. The prayers in these instances are limited to a prolongation of life, with the usual accompaniments of age, and to recovery to the remaining portion of the limb, and to the general health of the sufferer. The sole reason for this limitation is, that these benefits appear to be all that the laws of our constitution, appointed by the Creator, authorise us to expect, as agreeable to his will. Our doctrine does not teach that an amputated limb is as desirable as a sound and serviceable one; but only that no limb requires to be cut off as the direct and proper result of observing the divine laws; on the contrary, that this necessity springs exclusively from infringement of laws calculated to produce beneficial effects in their legiti mate sphere of action, although leading to painful consequences, when neglected or infringed. These laws are in themselves so admirably adapted to the human constitution, that they could not now be interfered with, the elements of physical and moral nature remaining unchanged, without injury to man himself. When we enter the regions of the unascertained in philosophy and science, many persons conceive that we have then arrived, also, at those of the uncertain; or that Providence operates, in an unknown territory, in a manner different from that followed by him in the explored domains of nature. Many men who will not expect an extirpated eye to grow in again, in answer to prayer, will think it quite reasonable to hope, that, by addresses to heaven, the cholera may be arrested by a special interference, independently of the removal of its physical causes; or that these causes themselves may be stayed by a responsive touch in the chain of causation at a higher link than man can reach, in answer to their petitions. We humbly think, that if we saw clearly the physical causes of cholera, their modes of operation, and the natural adaptation of other physical and moral causes within human reach to modify or arrest them, this expecta tion would appear as little warranted by true religion, as the hope that small-pox should be averted by prayer without vaccination, or that after amputation a new leg should shoot forth.

In these observations, we confine our attention exclusively to the world as now constituted, after miraculous power has ceased to operate. Not one word of our argument applies to periods and places where miraculous interference was the law of the divine government. There and then every arrangement would be wisely. adapted to that order of administration. If miraculous power still continued to be exercised, we would yield up reason at once, and be guided by faith alone; but if it has ceased, and if the order of creation be now adapted to the regular developement and steady improve

ment of man's rational nature, we subject our faith to our reason, in regard to the action of physical causes, and believe that in doing so we conform ourselves to the will of God.

ARTICLE III.

PATHOLOGICAL FACTS.

[The following pathological facts have been communicated to us by Mr. O. S. Fowler, and, as they have never before been published, we deem them worthy of record in the Journal. Such facts afford evidence so positive and irresistible in proof of the science, that they need no accompanying remarks to enforce their presentation.-ED.]

Whilst lecturing on phrenology in the city of New York in 1837, Dr. Howard, who then lived in Carmine street, called on me, December 27, and stated that, on the evening before, he had been called in great haste to visit a lady who was seized with a most violent local pain, which was so severe as entirely to prostrate her in fifteen minutes by producing fainting. When brought to, she had forgotten the names of every person and thing around her, and almost entirely lost the use of words, not because she could not articulate them, but because she could not remember nor think of them. She could not even mention the name of her husband, or her children, or of any article she wanted, nor in any way convey her ideas by words. Yet she understood all that was said to her, and possessed every other kind of memory unimpaired. "And where is this pain located?" I eagerly inquired. "That is for you to say," said Dr. H. "If phrenology is true, you ought to be able to tell where it is located." "Then it is over her eyes," said I; and he replied, "That is the place." The pain was seated there, and no where else. In other words, the phrenological organ of Language had become greatly diseased, and the faculty of Language was the only mental power that suffered injury, all the others remaining unimpaired.

Dr. Carpenter, of Pottsville, Pa., related to the writer, about two years since, the following fact;-One of his patients fell from a horse, striking the centre of his forehead against a rock, by means of which accident a small portion of brain was lost. As Dr. C. entered the room, the patient recognised him, as he did each of his neighbours,

but had forgotten every fact and event, and them only. He asked the doctor what was the matter with him, and as soon as he was informed, forgot, and asked again. To use Dr. C.'s expression, "Fifty times over he asked what was the matter, and as often as told, forgot, and asked again." He forgot that his brother was coming on that day from a distance to visit him, and that he himself had then started with the design of meeting his brother-a thing which any one would certainly be very likely to remember under those circumstances. Every past event was to him as though it was not, yet all his other mental powers remained uninjured. When depletion was proposed, he objected, and assigned his reasons, showing that his reasoning faculties were unimpaired. After his recovery from this injury, he regained, to a considerable extent, his memory for facts, events, &c. I have seen this individual, examined the scar, and know, from its location, that it was the organ of Eventuality that was injured by this accident.

Dr. Ramsay, of Bloomfield, Pa., reported the following case as having occurred in his practice:-About four years since, a patient of his, in consequence of his horse becoming frightened, was thrown with great violence against a fence, striking the centre of his forehead against the corner of a rail. When Dr. R. was called in, he recognised him, and asked "What all this fuss was about?" As soon as Dr. R. had told him, he forgot, and asked again and again, and continued the inquiry many times in succession; and to this day, he has not the slightest recollection of this most important event in his life, except the mere fact that his horse became very much frightened.

Another case was related to the writer, in the winter of 1840, by the Rev. S. G. Callahan, an Episcopal clergyman, and a teacher of high intellectual and moral worth, at Laurell, Del. About twelve years ago, the Rev. Mr. C. was intimately acquainted with a Dr. Thomas Freeman, formerly a surgeon on board an English man-ofwar, who, in an action with the Dutch, received a very severe blow from a rope with a knot in it, which broke in the skull in the centre of his forehead, "here," said Rev. Mr. C., (putting his finger directly on the organ of Eventuality,) "producing a cavity resembling the inside of a section of the larger end of a hen's egg." The accident caused a loss of memory of facts only, (which occasioned his dismissal on half-pay for life,) while every other power remained uninjured. Thus, if he went in pursuit of any particular object, he was as likely to get a very different thing, or not any at all, as the object he had in view. Being a good chemist, he was employed to prepare a vat for colouring broadcloths; he constructed every part