neatness, and no uneasiness at the presence of disorder. If, however, the individual in question had a large Love of Approbation and Veneration, these faculties might give her a real feeling of respect for her employer, and a sincere desire to please, and she might in consequence be what is called a willing servant; but her power of acting up to these desires would be limited by the deficiency of the knowing organs. When imperfections in the household arrangements were pointed out to her, in other words, when the external stimulus was applied, she would perceive the faults, and desire to remedy them; but unfortunately, when the next day came, although Veneration and Love of Approbation might give her the wish to do well, the feebleness of the knowing faculties would leave her without the power. She would not be able, from the spontaneous suggestions of her own faculties, to perceive the disorder which reigned around her, and would leave much of her duty ill performed, without being aware that she was doing so. Suppose that great efforts were made, by applying the external stimulus, to rouse the faculties to greater activity;-that rules, for example, were laid down, often repeated, and sedulously enforced, for placing every article in its proper situation, some improvement might be attained; but every new circumstance that should arise would be a cause of trouble; the alteration that ought, on that account, to be made would not be spontaneously perceived; and again, the suggestion of what was necessary to be done would require to come from without, otherwise the steps necessary to preserve order would not be taken. This last case is suppo sititious, and given merely for the sake of illustration.

We have observed, however, in real life, complete contrasts to these instances. In one individual, the ridge of the knowing organs is decidedly large, Ideality is fairly developed, and there is an equable combination of the organs of Propensity and Sentiment: the consequence is an admirable instinctive taste; a spontaneous love of symmetry and arrangement; a

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natural feeling of uneasiness at the sight of disorder and confusion.

The animal propensities, as we showed in our last Number, are all essentially selfish in their nature, while the moral sentiments regard the welfare of others; and we have found by experience, that there is a great difference in the practical conduct of servants, according as the one or the other class of faculties predominates. In an individual in whom the propensities are large, and the organs of the moral sentiments moderate, there is an inherent selfishness, which has shown itself in this manner. Having asked permission to go to the country to visit a relation, he went off for a day, leaving a dog, of which he had the charge, locked up, without food or water, carrying the key of the kennel in his pocket. This also would be ascribed to thoughtlessness; but Phrenology enables us to trace the source of it. The individual's selfish faculties were in a state of high excitement at the expected gratification to himself, and his organs of Benevolence and Reflection were so moderate, that they threw into his mind no spontaneous suggestions regarding the welfare of any other creature. If the latter organs had been large, the situation of the dog would have been the first idea that would have suggested itself. On another occasion, the same individual was desired to bring a travelling cloak, of which he had the charge; he made just such a search for it as was necessary to screen himself from censure for disobedience, and returned, and reported that it was lost. Here also the instinctive feeling of selfishness showed itself; he took no lively interest in obtaining the cloak for the sake of him who was to wear it, and his search was brief, superficial, and reluctant. On being sent away, not to show his face till it was found, it speedily appeared. This person was left in charge of a gig, to wait on a road while the party in it made a call, and he was desired to turn it during their absence. The road was narrow; but he noticed, at a little distance, an approach to a gentleman's house, where the gate and lodge receded in a

semicircle from the highway, and afforded a convenient space for turning. He took advantage of this, which was right; but having attained his own end, and thinking nothing of others, he placed the horse and gig across the gate, so that no human being could pass to or from the house till they were removed. If Love of Approbation, Benevolence, Veneration, and Reflection, had been active, they would have spontaneously suggested the superior claims of the owner of the house to get out and in to it, over his own title to appropriate it as a convenient resting-place till he was called for.

There are many individuals in whom the organs are more equally balanced, and on whom training and cultivation of the higher powers have a considerable effect; and Phrenology is of great use in enabling us to apply this treatment with success. A female servant omitted to close the drawing-room window-shutters, or pull down the blinds, and the sun, in a summer morning, was shining in full blaze on the curtains and a carpet of delicate variegated colours, and rapidly destroying the appearance of both. The individual possessed rather a favourable development of the higher sentiments and intellect, with a due proportion of the animal organs. The great object was to prevent the recurrence of the same neglect; and three ways of proceeding may be imagined. The first, to give her a sharp scold for carelessness, with a strong admonition to be more circumspect in future. This would proceed from the animal organs, (Acquisitiveness and Self-esteem, wounded by the damage, rousing Combativeness and Destructiveness to anger,) and it would be addressed exclusively to the lower faculties of the servant. The scold would give pain to her Self-esteem and Love of Approbation, these would excite Cautiousness; and in this 'way a motive would be presented to avoid the like conduct in future. This is the selfish system; and it is liable to this paramount objection, that every day, by abating the recollection of the pain, weakens the effect of the scold, while the faculties excited give no disinterested desires to abstain from

the offence. A second method would be simply to notice the omission, and desire her to put down the blinds in time to come. This would be an appeal to Individuality alone; and if that organ was small, its effects would soon cease. A third method, and the one actually followed, was this. Her attention was called, in a mild tone, to the texture of the furniture, and she was informed that the sun's rays possessed a quality of destroying colour, which she must have observed in bleaching linen; that the blinds were erected with the view of excluding them; that no doubt she was as anxious to preserve the carpet and curtains as the owner of them; and that, by endeavouring to recollect in future to close the shutters and blinds, this end would be attained. This was an address to Individuality, Causality, Benevolence, and Veneration, and gratified Self-esteem and Love of Approbation, by the compliment to her understanding and sentiments necessarily employed in the manner of it,—and it had complete effect. These faculties gave the desire to accomplish the end for its own sake; and there was not the same tendency in them to become dormant as in the case of the selfish facul. ties, which, when the pain consequent on neglect ceased, felt no concern about the object.

This system of treatment is highly beneficial also to those who practise it. To succeed in it, the higher sentiments and intellect must be habitually active, and the lower propensities restrained within moderate bounds; and those who have never tried such a course of action will be surprised, when they adopt it, to find for how many of the petty annoyances of life it furnishes a remedy. The tendency, which with some individuals is habitual, to chide and fret at every disappointment arises from superabundant activity in Selfesteem and Destructiveness, with inferior vivacity of Benevolence and Intellect; nevertheless the latter faculties only are capable of discovering and removing the causes of inquietudes, while the former naturally tend to increase and perpetuate them.

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In the employment of clerks and other persons in situations of trust, it is of great importance to keep the principle in view, that a well-developed organ is necessary to produce spontaneous suggestion, either of feeling or intellect. ingenious Phrenologist, speaking of an individual in whom Benevolence and Love of Approbation were large, but Conscientiousness comparatively deficient, remarked, with much truth, that he was an honourable rather than an honest man. This distinction is of considerable practical value. We have observed, that individuals in whom Intellect, Love of Approbation, Benevolence, and Veneration, were large, with Conscientiousness deficient, were liberal, generous, and accommodating, in their general conduct and transactions as long as they were in easy circumstances, or not pressed by some strong selfish desire; but, whenever external calamity overtook them, or some accidental occurrence opened up to them views of selfish ambition, the feebleness of Conscientiousness then became apparent. It is in such circumstances precisely that this faculty is most needed to produce moderation, to warn us of the rights of others, and to enforce a just regard to them; and, where its intimations are feebly given, it is not difficult to trace the consequences. The individuals alluded to, pressed by embarrassments, struggled to lay hold of every friend around them for support, without feeling the injustice they committed in involving others in their calamity; and after a final crash had exposed the shifts and expedients that had been resorted to, great wonder was excited how such honourable minds could stoop to such unprincipled proceedings. Nay, we believe that the individuals themselves have subsequently been astonished at their own conduct, as what they could not have imagined themselves capable of. On the other hand, we have found, without a single exception, that whenever a largely-developed Conscientiousness was combined with good Cautiousness, Firmness, and Intellect, the individual was proof against all ordinary temptations to violate justice. Conscientiousness filled the mind