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the reader is earnestly solicited to become thoroughly master of this point before he proceeds. Re-perusal and mature reflection, it will certainly require. But give them. The subject itself will repay you. So will the great truth unfolded. So will subsequent pages.

It was promised above, to go still one step lower down into the bottom of the subject to the very bottom of its bottom. And that bottom of the bottom, is the happiness enjoyed in the right exercise of these moral faculties. What is the reason of the existence of any and every faculty of man? What the cause of this cause? The sub-stratum of all? It is to render man happy in the exercise of each. Thus, as philoprogenitiveness is based in the infantile condition of man, this infantile condition is based in the happiness of both children and parent. As appetite is based in that arrangement of man's nature which requires food, this arrangement itself is based in the happiness of man. As ideality is based in the constitutional existence of the beautiful, this existence is based in the happiness its exercise confers on man. So of each of the moral faculties. The reason of the rationale of benevolence, is, that its exercise is conducive to the best interests of man. But as this has been fully shown in the first chapter of the author's work on Education, it need only be stated here, not exemplified.

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And now, reader, being at the bottom of this whole subject, let as commence our ascent, that we may examine, step by step, piece by piece, individually and collectively, all the constituent vessels and portions of this wonderful temple of the moral and religious nature and constitution of man.

SECTION III.

THE LOCATION OF THE MORAL ORGANS, AND GENERAL REFLECTIONS ON THEIR FACULTIES.

As already implied, though not yet presented with sufficient clearness and force, Phrenology renders the great truth demonstrative and certain, that man is both a moral and a religious being, and that by creation, by original constitution. It shows that this religious tendency before mentioned, is not wholly the creature of education, or habit, but of the spontaneous action of his primary elements. The demonstration of this point is all important. It should not be left at loose ends. Nor is it. No one who admits the truth of Phrenology, can for a moment deny the therefore, that

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man is constitutionally moral and religious-so by creation, not merely by education or habit. This truth is inseparable from this science. It is not necessary-it is too plain, too self-evident to require any thing more than the mere statement-that the admission of the truth of this science, necessarily brings along with it an admission that man has moral organs and faculties, and is therefore a moral and a religious being. The existence of this moral nature of man, constitutes a part and parcel of Phrenology. Since, therefore, this work proceeds upon the supposition that this science is true, and since the admission of the truth of this science implies and accompanies the admission of the moral organs and faculties, the very existence merely of which both constitutes and proves man a moral being, it is no more necessary to argue this point than, the truth of arithmetic being admitted, it is necessary to prove by ar gument that two and three make five; or the existence of the eyes being admitted, it is necessary to prove that man is a seeing being; or the existence of the reasoning faculty in man being admitted, it is necessary to support, by facts and arguments, the fact already and by supposition admitted.

Another preliminary remark. Religion being constitutional, it must have its laws, and be governed by its first principles. There are three important phrenological principles that bear on this point, which require elucidation here. The first is, the physical position of the moral organs; the second, their size; and the third, their function, relatively, as to the animal propensities and intellect.

First. The fact is worthy of remark, merely as a fact as a beautiful illustration of the adaptation of the location of organs to their function as well as teaching us an important lesson touching their function, that the moral organs occupy the whole of the top of the head. This denotes the elevation of their function. No one will fail to observe, that organs are higher and higher in the body, the more important and elevated their function. Thus the feet are the menials of the body, and accordingly, are placed at the bottom of all, because they are the servant of all, and because they can discharge their appropriate function there better than if placed any where else. So, the organs of the abdomen are still more serviceable, still more essential to life, and productive of a still higher order and more exalted quality of happiness, than the feet. But they perform a function less essential to life, and less exalted, than the stomach, lungs, and heart, situated higher up, and as high up as they can well be, and yet be contained within the body. But the head is the highest

of all, and its function-the function of mind, of feeling, intellect, reason is the highest function of the nature of man, as well as the most pleasurable or painful. And then, too, different sections of the brain, perform functions still more elevated,* still more pleasurable, if pleasurable at all, still more painful, if painful, in proportion as they are located higher and still higher up in the head. Thus, suppose a woman to be endowed with as much of affection, relatively. as Webster is of intellect. Though we should honor her, yet this quality could not command as high a meed of praise, or be as extensively useful to mankind, as the talents of a Webster, if properly di. rected, are capable of becoming. So, let two men be each equally remarkable, the one for high-toned moral feeling and conduct, the other, for libertinism, or gluttony, or any animal propensity, and we honor the moral man more than the sensualist. It is the constitution of man so to do. It is not possible for a well-organized mind to do otherwise. A similar comparison of any of the upper faculties and organs with any of the lower, will be productive of the same results. This point has been fully presented in the Phrenological Journal, Vol. vi. No. 1, Art. II., and requires only to be stated, certainly not to be argued.

This truth once admitted, and the relative importance of the moral faculties rises to the superlative degree, and assumes the front rank in the nature of man, having by their side, and on a par with themselves, the reasoning intellect, but eclipsing every other element in the nature of man. They become the natural governors of man. They exercise the very highest functions of his nature-the throne of the kingdom of man. They ally man to his Maker, giving htm the same kind of excellence as that possessed by the great Giver of every good and perfect gift, and differing from him in this respect only in degree of function, and, therefore, of glory. So, also, their exercise renders him incomparably more happy than the proportionate exercise of any animal pleasure. Who does not feel more exalted pleasure in the doing, as well as from having done, a benevolent act, than in eating, or in having eaten a hearty meal? Who does

• If I am asked what it is that constitutes one function more elevated than another, I answer, the amount of happiness produced thereby. And this amount is governed by two conditions; the one, the quantity of function; the other, its quality, or the purity, and the sweetness of the pleasure afforded. Thus; let a man exercise an equal degree of appetite and of conscience, and he will be rendered more happy by the latter than by the former, besides also feeling that the quality of the pleasure afforded by the latter is more exquisite, more rich, more desirable every way, than that of the former.

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not feel a higher order of pleasure, as well as a greater degree of it, in the exercise of justice, and from the reflection of having done right, than in the mere acquisition of property, or in the exercise of anger, or cunning, or from having exercised them? Need this point be further enforced? Does not every well-constituted mind yield a cordial assent to it? Is it not self-evident? A moral axiom, even? Not the offspring of habit, but of constitution? Not taught, but felt, inherent, an original arrangement of our nature?

This harmonizes beautifully with the fact that the moral organs occupy a large amount of brain. It is a law of Phrenology, and, indeed also, of Physiology, that the greater the amount of brain brought into action, the greater the pleasure or pain caused by that action. Thus; not only does a large organ yield more pleasure, when its action is pleasurable, than a small one, and more pain, when that action is painful-large benevolence, more than small benevolence; large friendship, than small friendship; large ideality, than small ideality; large reasoning organs, than small reasoning organs, &c. -but, some organs are larger, when large or very large, than others when equally developed. Thus; the amount of brain occupied by, and the periphera of scull above, benevolence, or conscientiousness, or marvellousness, or any moral organ, are much greater than those of size, or weight, or order; though not greater than those occupied by many of the propensities.

But this is not all, nor even the most important phreno-philosophical fact bearing on this point. There is something in the very constitution of the moral faculties, which places them at the head of the propensities; at the helm of man, reason alone excepted; or, rather, in conjunction with reason. It is so, that, to be productive of happiness, every animal propensity requires to be governed by the dictates. of enlightened moral sentiment--that is, by the moral and intellectual faculties in conjunction. As this is one of the great laws of the moral constitution of man-a perfect standard of virtue, and touch-stone of what is right and wrong in conduct and feeling, its full elucidation here is very desirable, to say the least, if not absolutely indispensa ble. It has been already presented at some length in the author's work on Education and Self-Improvement, p. 149, but, as many of the readers of these pages will not be able to refer to the passage mentioned, and as many who can refer to it will not be seriously injured by its re-perusal, but, especially, as much that we have to say in this work touching the nature of holiness and sin, virtue and vice, good and bad, right and wrong, happiness and misery—all but

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different names for substantially one and the same thing-depend upon it, a few quotations from the passage mentioned, will not only be pardoned, but are even required, and therefore given, in connexion however, with some important additions, improvements, and infer

ences:

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IMPORTANCE OF THE MORAL FACULT:ES.

"Without rendering obedience to this law, there is no virtue, no enjoyment in life; but, this law obeyed, all is peace and happiness. A few illustrations will serve to explain both the law itself, and its importance. Let it still be borne in mind, that we live to be happythat whatever augments our pleasures, both temporarily and ultimately, furthers the ends of our being, and that whatever causes pain, is wrong, and should be avoided. In short, we need only to be selfish -to promote our own greatest ultimate good. Our own happiness, then, and also that of our fellow-men, require that we govern our conduct by the moral sentiments and intellect-that we never exercise the propensities but by and with the consent," and under the direction, of the intellectual and moral faculties that every exercise of the propensities not thus governed, results in misery, both to the individual, and also to all concerned.

"Thus the exercise of Appetite, by itself, indulged for the mere pleasures of the palate, and without the intellect to choose the kind and quality of our food, or the moral sentiments to restrain its excessive action, will often eat unwholesome food, and in excessive quantities, which will derange the stomach, undermine the health, blunt the moral sensibilities, benumb the intellect, and sap the fountain-head of nearly all our physical as well as mental and moral pleasures, besides greatly abridge those very pleasures of the palate sought in its indulgence. But, let it be exercised under the control of intellect-let the latter choose the best kind, and dictate the proper amount, of food, and let the moral sentiments restrain its excess, and the consequence will be, the greatest gustatory enjoyment that we are capable of experiencing, as well as abundant sustenance to all the other physical faculties, and the greatest pleasures in the expenditure of this sustenance.

"If Combativeness be exercised alone, without the sanctifying influences of the moral sentiments, and in opposition to the dictates of reason, it becomes mere brute force, mere bravado and physical fight, bursting forth on all occasions, quarrelling with every body, not only without cause, but in opposition to right, and making its possessor and all around him miserable. But, let this organ be exercised under the direction and control of the intellectual and moral faculties, and it becomes moral courage, a defence of right and truth, and of the oppressed, and opposes whatever is wrong and pernicious in its tendency-than which no element of our nature yields its possessor a richer harvest of the most pure and exalted pleasure, in addition to the pleasure felt in exercising this feeling, and the beneficial ends obtained thereby.

"Let a man exercise Acquisitiveness as the robber and knave exertise it, without intellect, to tell him that this course, in the long run, will prevent his becoming rich, and without the moral sentiments to