are innate. Thus there is a great difference between innate faculties and innate ideas and sensations. The doctrine of innate faculties, of which the early philosophers knew comparatively nothing, and upon which Gall and Spurzheim threw much light, is becoming more generally understood and received. A proper distinction, however, is not made, even in these days, between the faculties and their manifestations. So necessary is this distinction, that no correct system of mental philosophy can be established without it; and thus it is that the theories of these early writers are far from being satisfactory. In any subject so abstruse as that of this philosophy, great difficulty must be experienced in comprehending a difference between the faculty and its function. Unless this be done-unless we duly understand which is cause and which is effect, it is in vain to seek for just conclusions. Spurzheim proved the existence of innate or primary faculties in mankind by the constancy of the human character; by the uniformity of the nature of man at all times and in all countries; by the tendency of natural genius; by the peculiarity of every species; by the determinate character of each of the sexes; by the peculiarities of every individual; by the relation between the organization and the manifestation of the respective faculties; and, finally, by the circumstance that man is a created being. STEWART. Instinctive faculties, and mental faculties which are commonly termed physical, are synonymous. Instinct implies both inclination and action, and is the result of these innate properties. The power that produces voluntary motion-the means whereby instinctive inclination is gratified, is also inbred; and the desire of gratification is so natural, that it must be considered an essential quality also. This power and this desire are perceived through all animal nature: without them animals would not exist. In this power resides that quality which is termed will, another essential quality of the mind. PHRENOLOGIST. The faculties which are common to man, to the inferior animals, or to both, are equally innate, immutable, and inseparable; and it is not because there is superiority of feeling and of understanding in man, that the faculties of neither can be determined and stable. This superiority arises from the superiority of the mental constitution of man; from the faculties being, for wise and special purposes, ennobled in man; from the higher and more exclusive properties in human nature having power, by their laws of association, which are more complex and dignified, to influence and direct those common to man and brutes. To conclude-Without innate faculties, laws, and powers, nothing could be stable—nothing, in fact, could exist. Such things as chance properties-properties resulting from some accidental circumstance-cannot help to constitute any part of nature; neither are innate properties, subject, as far as their entity is concerned, to the will and caprice of man. Without them, indeed, there would be no will. It is by innateness of faculties, mental and vital, that each kind of animal preserves its nature so unchangeable as it is, notwithstanding the influence and diversity of surrounding events, and the constant succession of supplies and wastes carried on in the system. Every faculty, therefore, the organ of which is found on the phrenological map or bust, is an innate property of the mind, exists in every human being, and was created and assigned to mankind for wise purposes, how much soever the tendency of some of them may seem to contradict the assertion. It is reasonable to conceive, whatever revolution the constitution of man from his original state might have experienced, that not one new faculty, which is of an innate kind, has been added to the mind of man since the fall. We must not suppose that, because evil has been introduced, it is necessarily an essential, an innate faculty of the mind. The evil that springs from the mind, and it certainly cannot spring from any thing except the mind, results from an abuse in the exercise of the mental faculties. It may indeed be shewn, by entering more particularly into this subject, that every organ serves a purpose in the human economy, which is both salutary and necessary to man during his earthly pilgrimage, if at least it be properly directed; which, by the will, the reason, the consciousness of good and evil existing within us, may be the case to a great extent. They must have been created for a good purpose -a purpose calculated to answer an end that shall contribute not merely to the happiness of man here, but to his glory hereafter. (64) COLLOQUY IV. STEWART. IT is objected, that the classification of phrenologists contains too many organs, or that there are more faculties enumerated on the map than can be necessary, or even satisfactorily proved to exist. Others, in the meantime, object to there being so few organs, and say that there are not enough to account for the various manifestations `which take place. PHRENOLOGIST. In respect to there being too many organs, the phrenologist is prepared with a great number of facts to shew, that all the organs are so well and fully established, as to place the existence of either one of them beyond doubt. As to there not being a sufficient number of organs, we have to consider the fact of Nature having power, by reason of her laws of association, to produce actions as the effects of a connection between different faculties and different objects. It would, moreover, be contracting our ideas of nature to imagine that any one innate faculty had no power to produce more than one action. Admitting the connection, and that different kinds or degrees of action or function may result from either faculty, it is not difficult to conceive that, in order to the existence of the mental manifestations, be they as numerous as they may, enough organs and innate faculties are already discovered to answer the purposes of nature. By way of illustrating this subject, we may quote the words of Dr. Spurzheim, who says, “seeing is always seeing, but what an infinite number of objects may be seen? Hearing is always hearing, and so on as to every external sense. It is the same with the internal faculties: constructing is always constructing, but what an infinite number of objects may be constructed? Are not twenty-four letters of the alphabet sufficient to compose all imaginable words? The muscles of the face are not very numerous, yet the face of almost all individuals presents different physiognomial traces. There are few primitive sounds; there are few primitive colours; there are only ten signs of numbers; but what an infinite number of combinations does not each of these present? There are probably thirtythree special faculties*. Now if we consider all possible combinations of thirty-three faculties, and their manifestations, it would be indeed surprising if we did not observe such a number of modified faculties, or functions.' Hence we do not multiply the organs any more than is necessary, but we follow determinate principles in establishing each of them." If each faculty produced only one manifestation, and if no manifestation resulted from any kind of association, it is evident there would be no more functions than there are faculties, which, agreeably to the system of phrenology, do not exceed thirty-five. As many of the manifestations are purely accidental, the results of external agents operating on one or more of the *At the time Spurzheim wrote this, there were only thirtythree organs discovered or established. F |