specific acts; and hence man acts from the influence of all, and not from the activity of one alone. He judges between motives, and follows that which he feels to be the most powerful.

If it be asked, Why some men are so constituted as to prefer crime and its consequences to virtuous conduct? we answer the question by asking another, Why has Nature implanted in so many children the germs of diseases which will render them miserable for life? Why has she made some blind, others deaf, and others lame? We do not perceive the reason; but we acknowledge the fact, and we submit to her dictates; and we ought to do the same in the one case as in the other. Let us suppose, for instance, that it was as difficult to demonstrate the reality of the numerous evils which incessantly afflict mankind, and the existence of the many unfortunate individuals who come into the world blind or deformed, as it is to render intelligible to the most ordinary understanding the theory of our mental constitution; let us then suppose that a philosopher were to relate the history of some fearful epidemic which had reduced whole families to beggary by removing the parents on whom they depended for existence, and that in his doctrines he took these calamities into account, and explained the conditions on which they depended, what would we think of those who would then pretend that his doctrine was false, simply because it admitted the existence of diseases, and of deformities, which the individuals did not bring upon themselves? and yet this is precisely the objection which they make to Phrenology. They admit that crime and misconduct exist; they admit that the heart of man is wicked and deceitful above all things; they admit that to some one talent is given, to others five, and to others ten; they admit that some are naturally more inclined to virtue and others to vice, and they still see no danger;

We think that some, if not many, of these imperfections might be accounted for on philosophical principles; and, on some future occasion, we hope to be able to enter more at large into the subject.-EDITOR.

but when Phrenology admits the same facts, and adds such an explanation of the causes of their occurrence as puts it in our power to avoid them, then it is rejected by the very same persons, simply because it does not teach that man is perfect, —a doctrine at variance with the whole history of man. Those then, concludes Dr Bailly, who look upon Phrenology as horrible and false because it recognises and explains the failings and vices of mankind, in reality rebel against their Creator.

ARTICLE VII.

PRACTICAL PHRENOLOGY.

It is one of the great blessings attending upon truth, that, when once found out, it is always simple and practically useful; and it is one of the chief recommendations of Phrenology, that it is so easily applicable to the analysis and improvement of human conduct, in the ordinary every-day relations of social life, as well as in the most important transactions of national policy. We have already, and, we have reason to know, with some good effect, pointed out a few of the most common aberrations of Self-esteem and of Destructiveness, and shown the baseness of their origin. We shall now call the attention of our readers to some other equally absurd, but still more baneful aberrations which are of very frequent occurrence, and the true nature of which is often little suspected.

TREATMENT OF CHILDREN.-In the course of our professional practice, we have often occasion to prescribe for the maladies of children of all ages, and where the parents are sufficiently enlightened, and possess a sufficient quantity of good sense, we generally find the young patient perfectly tractable, and inclined to co-operate in every thing judged necessary for his restoration. In such cases, professional duty is a real

pleasure; every exertion brings with it its own reward, and success more generally follows than in opposite circumstances. To the Phrenologist this will seem a natural result; but to those who are not aware how much the state of the brain influences all the functions of the body, and how very much the state of the moral increases or diminishes the chances of cure, it will appear somewhat fanciful to say, that the same treatment which succeeds in restoring the health of a tractable and confiding child, will often fail in restoring that of a discontented or self-willed and spoiled child, and yet nothing is more true, whether the patient be young or old. How important is it then, in every point of view, that every child should be taught to regard the surgeon as a friend, in whose kindness and skill he may repose unlimited confidence, and in following whose injunctions he is most effectually consulting his own good! A few acute diseases may, no doubt, be cut short by strong measures, whether the patient be submissive and tractable, or fractious and rebellious; but, even in these, how much more easily the same end will be accomplished when he is in the former state of mind, is known to every one of the slightest experience.

Now in many families far above the lower ranks of life, and far from destitute of instruction, and very far from meaning any harm, what do we find? So far from teaching the young to regard their physician as their friend, it is a matter of notoriety, that he is very often classed along with Bonaparte, the French, and the devil, in the list of bogles or scarecrows. If they do so. and so they are threatened with the "Doctor." If they refuse to do as they are bid, they are told the "Doctor" will be sent for to bleed them. If they refuse to take a dose of senna, the "Doctor" will come and blister them, and so on, till the very name of the " Doctor" becomes such a stimulant to Cautiousness as makes their whole frame shake. Now let us suppose a child so trained to be seized with severe and serious illness. What is the result? The terrific bogle is sent for; but his presence adds fear to the evils

already existing. He prescribes; but his patient distrusts him and resists, and at last swallows his prescription in fear and trembling, and spends the interval in anticipating the horror of the next dose. How often this state of mind converts remediable into irremediable disease, I shall not pretend to say, but no one will deny its influence to be highly pernicious.

If we examine the motives which prompt parents and others to pursue such a line of conduct, we shall find them to be of a purely selfish nature. It is not love of the child, but impatience at its crying, and a wish to avoid the trouble of expostulation and reasoning with it, which impels them. They find it easier to frighten a child than to instruct its reason, and hence they selfishly prefer the former. But in doing so they are short-sighted in the highest degree, and they bring upon themselves a pain and trouble constantly recurring. The faculties which lead to willing obedience, and which, consequently, they wish to excite, are Intellect, Veneration, Conscientiousness, Benevolence, Love of Approbation, and the only one which leads to forced obedience is Cautiousness. To render any faculty active, it must be presented with its own objects; and, therefore, before terror can lead to willing submission, it must be shown to be the natural stimulant of the sentiments above-mentioned, otherwise it must necessarily fail. But no one will tell us that terror enlightens the intellect of the child as to the real qualities and object of his medical attendant, or that Fear gratifies the feelings of Benevolence or of Veneration. Fear addresses itself to Cautiousness alone, and this being excited, gives rise to feelings of alarm, apprehension, and distrust.

Fear, therefore, destroys, but can never generate confidence or security, and hence at every time the process of frightening requires to be gone over anew. Reason and kindness, on the other hand, address themselves to the faculties, which leads to submission and acquiescence, and which, therefore, we wish to excite. A little explanation satisfies the intellect,

and a kind tone and faithful adherence to promises and to truth satisfies Benevolence, Veneration, and Conscientiousness, and these being active, by their very constitution lead to generous confidence and security in others; and hence the only trouble is at the beginning, and ever after the good fruit of submission and patience follows of itself. Accordingly, it often happens in good constitutions, that a little kindness and calm expostulation on the part of the surgeon gets the better of the absurd terror which had been so carefully nurtured, and every thing goes on pleasantly and to the mutual satisfaction of both patient and attendant. But this will be best illustrated by examples.

The motive by which one of these little patients was induced to swallow her medicine was an address to Acquisitiveness in the shape of a shilling or a toy. This, after a good deal of crying, generally had the effect. But as the gratification of Acquisitiveness neither pointed out to the intellect the connexion existing between the medicine and the benefit to be derived from its use, nor satisfied Benevolence that no harm was meant, the same repugnance and resistance recurred, and required to be surmounted by fresh bribery at every succeeding dose. Now, Phrenology shows that, in such a case, two things are essential to ensure willing obedience, and that if these are fulfilled, the result will invariably follow. The first is, to satisfy the intellect that the medicine has properties calculated to remove the ailments or sickness; and the second is to satisfy Benevolence that our intention is to do them good. These being fulfilled, Veneration immediately becomes active, respects our superior knowledge, and gives the impulse to comply with our recommendations. If, therefore, we once satisfy a child on these points, our labour is at an end; and so it was in the present case; for, after a little explanation and a little kindness, the young invalid came to take any thing without resistance and without a bribe.

The sin of bribing a child to take medicine may seem to be a very trifling one, and scarcely to merit notice; but when