The golden rule of our Saviour, "to do unto others as we would have them do unto us," is one, no doubt, which enlightened self-interest would always dictate; but the question to be settled in this inquiry is, whence this light is derived. The intellect might perceive its beneficial tendency after a deliberate comparison of actions and consequences; but this process would be too tedious for the purposes of nature, which require a rule, in conformity with which actions should be performed spontaneously and immediately. The propensities and selfish sentiments desire only their own gratification; and, though they are pleased with whatever affords them the means of this gratification, there is nothing in their constitution that can induce them to forego the use of these means or extend them to others. It is therefore to the moral faculties of Phrenology alone, that we are to look for the origin of this rule, and the impulses which constrain us to obey it; for those principles of justice and that spirit of benevolence, that are as necessary to our social condition, as the power of locomotion to that of the individual, are provided for in no other portion of our nature. To bring forward every illustration of the support which Phrenology yields to the spirit and doctrines of Christian morality, would require a volume; but enough has been said, we trust, to convince every candid mind, that it is not entitled to quite all the abuse it has received at the hands of ignorance and bigotry.

It is our business next to inquire into the relations of Phrenology to the peculiar doctrines of religion, the existence of the Deity and the immortality of the soul. The almost universal prevalence of a belief in the Deity, at all times and among all people, led Gall to believe, what he thought he had also established by observation, that this sentiment, like those of justice and benevolence, is the result of a distinct faculty. Though we are inclined to think with Spurzheim, that Gall has mistaken the essential function of this faculty, and that the idea of God is derived from the combined activity of this and the intellectual powers, yet the existence of this sentiment is perhaps an indirect proof of the existence of God.

Of the doctrine of a future existence, the strongest argument that metaphysicians have been able to offer, is the universal desire and longing after immortality in the human

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breast. Thus stated, the objections to it are too strong to permit of its ever being received as conclusive; for without farther light it might reasonably be doubted, whether the desire in question be any thing more than a modification of that love of life, which is equally shared with us by the brute. If, however, it can be shown, that this desire is one of the functions of faculty that enters into the moral constitution, then is the doctrine of a future life placed on the same basis with physical truth, and the harmony of man's nature, as a moral, intellectual, and religious being, is admirably displayed. The organ of Hope, as it is represented by Phrenologists, not only inspires the other powers with expectation of success in the attainment of their objects, and pours upon every earthly prospect the beams of a bright and cheering light, but overleaps the narrow confines of the present life, inspiring the soul with an unquenchable thirst for immortality, and filling it with smiling visions of a blissful existence. In regard to the other faculties, their existence is alone sufficient proof of the existence of the objects by which their activity is excited. Philoprogenitiveness supposes the existence of offspring, which are the only legitimate objects by which it is gratified. Acquisitiveness, in the same manner, supposes the existence of property, in the attainment of which it may find its rightful exercise. Destructiveness is given, and the whole animal creation is offered for its gratification. Wonder and Ideality have but to look on the varied scenes of the natural world, and be filled with emotions of beauty and grandeur. The intellectual faculties exist, and the whole universe spreads before them its countless objects, to gratify their insatiable thirst after knowledge. Is there not equal ground for believing, that the futurity, which Hope so ardently desires, and which fills it with the most sublime and delightful emotions that man's nature is capable of feeling, is no idle vision, to be dissipated with the last breath of life, but a state of existence as definite and as certain as the present. The rudimental condition of the moral faculties, when compared with the degree of advancement to which they are destined to arrive, has been already adverted to; and if, even then, we have reason to believe, that they will be but in the first stages of that progressive developement which, under more favorable circumstances, may still be continued, we are furnished

with an argument of extraordinary power to a philosophical mind.*

Here we must close our observations, already extended farther than we designed, with the hope that this attempt to expose the services which Phrenology has conferred on morals and religion, may excite in some of our readers sufficient respect for the science, to give it a personal and candid investigation. To those, however, who fear that their dignity would be lowered by even examining the pretensions of such an empirical philosophy, and are in the habit of regulating their opinions by the voice of authority, we would strongly recommend to them the following remarks of Dr. Conolly, the late distinguished Professor of Medicine in the London University, whose character as a faithful observer and profound thinker is well known to hist medical brethren on both sides of the Atlantic. "The facts alluded to in the text, many of the phenomena of disease, and the observation of all mankind, seem to me to prove, that the first principles of Phrenology are founded in nature. On these, it is very probable, that many fancies and errors may have been built; but now, that anatomy and physiology have together penetrated so far into the separateness of structure and functions of the nerves, of the spinal marrow, and even of certain portions of the cerebral mass, I can see nothing which merits the praise of being philosophical, in the real or affected contempt professed by so many anatomists and physiologists for a science, which, however imperfect, has for its object the demonstration, that, for other functions, the existence of which none can deny, there are further

* The same view, a little differently stated, is strongly expressed in the following passage. "As in my mother's womb, that formatrix, which formed my eyes, ears, and other senses, did not intend them for that dark and noisome place, but, as being conscious of a better life, made them as fitting organs to apprehend and perceive those things which occur in this world, so I believe, since my coming into this world, the soul hath formed or produced certain faculties which are almost as useless as the above-named senses were for the mother's womb; and these faculties are, Hope, Faith, Love, and Joy, since they never rest or fix on any transitory or perishable objects as this world, as extending themselves to something further than can be here given, and indeed acquiesce only in the perfect Eternal and Infinite." [From the "Life of Lord Herbert " of Cherbury, quoted in Bulwer's "Conversations with an Ambitious Student," p. 23.]

separations and distinctions of hitherto unexplained portions of nervous matter.'

ART. VI. Sadoc and Miriam. A Jewish Tale. From the Second London Edition. Boston. Published by James B. Dow. 1834. 16mo.

Pp. 142.

THE American publisher tells us in his "Advertisement" ; "The following work is from the second London edition, published under the direction of the Committee of General Literature and Education, appointed by the Society for Promoting Christian Knowledge'; which, of itself, is sufficient to recommend it to the attention of a Christian community." We are glad that the book has something else to depend upon besides its own merits, which certainly could not well be less, whether regard be had to the learning, judgment, or style to be expected in such a performance. "The chief object of the author," we are given to understand, "has been to exhibit the Evidences of Christianity, as they must have appeared to a Jew, in our Saviour's days." How clear and just his own conception of the "Jew in our Saviour's days" was, appears from the colloquy between Nathan, an old Pharisee, and his son, who had just avowed himself a convert to the new faith, beginning thus:

"What, my dear boy,' said he, when this unwelcome news was imparted to him, 'what has induced you to take this hasty step? Whatever your opinions may be, I know that they are sincere; but I trust and hope that you have not by any rash action declared your sentiments in public. You have doubtless judged honestly on so important a point: I question not your intentions: you have ever lived the servant of the Most High, and punctually obeyed that precept which directs you to reverence your father, and I am sure that you would not communicate this change in your opinions, unless you were convinced that it was rightly made; for you well know how much pain it must give me but sincerity of intention proves not that the judgment has been correctly guided;

* Indications of Insanity, p. 135.

and I must beg you not to expose yourself to the full wrath of the Sanhedrim, out of mere youthful haste.'

“'I thank you,' replied Sadoc, 'for the kind opinion which you express concerning me. I well knew that the acknowledgment of my real sentiments would grieve you; but, surely, if I am convinced, I ought to follow that will which the Almighty has revealed unto me.'" pp. 6, 7.

The writer informs us that he adopted the narrative form of presenting the argument, because it would enable him "to intermix a small portion of Jewish Antiquities," and to speak of Jewish customs and habits. Our readers shall have a specimen or two of his success in this line.

"Miriam. 'I have just returned from the chamber of Sarah, where I have been listening to her stories, and learning to make leaven.'

"Sadoc. 'I doubt not, then, that we shall enjoy the knowledge which you thus possess, in having much better bread. But pray let me know, too, how the process takes place; for I deem all knowledge useful, though I may never use it, or wish to use it. Pray how does Sarah make leaven?'

"Miriam. 'She makes it very much as others do, and as she has always done. She takes some old dough from the last baking, which has become sour by fermenting, and mixing it with the new, she causes the whole to ferment together. But what I learnt from it was this: that if, while it was fermenting, the dough be moved, the whole process will be stopped, and must begin afresh; and I thought that, as there seemed much ill-temper fermenting in your breast, I might take the leaven out, and let it wait till you were in a more fit temper to talk to my father.'

"Well said, little philosopher,' exclaimed Nathan, as he left the room. 'You shall be our baker, and we will try to be well made by so excellent a housewife. Sadoc, take care that you are not angry with her for so just a reproof.''

- pp. 12, 13.

We do not profess to understand all this any better than we do what Nathan and his children had for supper on another day, which, it seems, as to "the chief part," did not "consist" of those things of which it was "composed."

"The sun was setting when Nathan and his children had finished their evening meal, which was composed of fried eggs and cheese, though the chief part of it consisted of flour and water, mixed with butter and honey, and baked in an oven." - p. 20.

VOL. XVI. N. S. VOL. XI. NO. II.

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