agination, and judgment; and when he endeavored to discover external signs in the head, corresponding to these general faculties, or to determine the correctness of the physiological doctrines regarding the seat of the mind, as taught by the authors already mentioned, he found perplexities without end, and difficulties insurmountable. Dr. Gall, therefore, abandoning every theory and preconceived opinion, gave himself up entirely to the observation of nature. Being Physician to a Lunatic Asylum in Vienna, he had opportunities, of which he availed himself, of making observations on the insane. He visited prisons, and resorted to schools: he was introduced to the courts of Princes, to colleges and the seats of Justice; and wherever he heard of an individual distinguished in any particular way, either by remarkable endowment or deficiency, he observed and studied the development of his head. In this manner, by an almost imperceptible induction, he conceived himself warranted in believing that particular mental powers are indicated by particular configurations of the head. Hitherto he had resorted only to Physiognomical indications, as a means of discovering the functions of the brain. On reflection, however, he was convinced that Physiology was imperfect when separated from Anatomy. Having observed a woman of fifty-four years of age, who had been afflicted with hydrocephalus from her youth, and who, with a body a little shrunk, possessed a mind as active and intelligent as that of other individuals of her class, Dr. Gall declared his conviction, that the structure of the brain must be different from what was generally conceived,—a remark which Tulpius also had made, on observing a hydrocephalic patient, who manifested the mental faculties. He, therefore, felt the necessity of making anatomical researches into the structure of the brain. In every instance, when an individual, whose head he had observed while alive, happened to die, he used every means to be permitted to examine the brain, and frequently did so; and he found, as a general fact, that on removal of the skull, the brain, covered by the dura mater pre sented a form corresponding to that which the skull had exhibited in life. On The successive steps by which Dr. Gall proceeded in his discoveries, are particularly deserving of attention. He did not, as many have imagined, first dissect the brain, and pretend by that means to have discovered the seats of the mental powers; neither did he, as others have conceived, first map out the skull into various compartments, and assign a faculty to each, according as his imagination led him to conceive the place appropriate to the power. the contrary, he first observed a concomitance betwixt particular talents and dispositions, and particular forms of the head he next ascertained, by removal of the skull, that the figure and size of the brain are indicated by these external forms; and it was only after these facts were determined, that the brain was minutely dissected, and light thrown upon its structure. Dr. Gall was first known as an author by the publication of two chapters of an extensive work, entitled, "Philosophisch-medicinische Untersuchungen über Natur und Kunst im gesunden und kranken Zustande des Menschen, Wien, 1791." The continuation of this work has never appeared; but, in the first of the two chapters printed, he has evinced the spirit with which his researches into the moral and intellectual nature of man were subsequently conducted. The first written notice of his inquiries concerning the head appeared in a familiar letter to Baron Retzer, which was inserted in the German periodical journal " Deutschen, Mercur," in December, 1798. In this letter he announces the publication of a work upon his views concerning the brain; but circumstances induced him to alter his intention. In reading it, one will be surprised to find contained in so few pages, written so long ago, all the principles of the physiology of the brain. It will be observed, that Gall clearly defined the object of his researches; to wit, a knowledge of the brain, in relation to the fundamental qualities of man, illustrated by that of the instincts and propensities of animals in connection with their cerebral organization. The reader will perceive in it all the useful applications which he proposed to make of his new doctrines to medi cine, to morals, to legislation, to every thing, in a word, which relates to the physical, moral, and intellectual nature of man. This paper is a valuable document for the history of the science, and should convince every one that to Gall alone, belongs the glory of having discovered the true physiology of the brain.* Letter from Dr. F. J. Gall, to Joseph Fr. De Retzer, upon the Functions of the Brain, in Man and Animals.† I have at last the pleasure, my dear Retzer, of presenting you a sketch of my Treatise upon the Functions of the Brain; and upon the possibility of distinguishing some of the dispositions and propensities, by the shape of the head and the skull. I have observed, that many men of talent and learning, awaited with confidence the result of my labors, while others set me down as a visionary, or a dangerous innovator. But, to the subject: my purpose is to ascertain the functions of the brain in general, and those of its different parts in particular; to show that it is possible to ascertain different dispositions and inclinations by the elevations and depressions upon the head; and to present in a clear light the most important consequences which result therefrom to medicine, morality, education, and legislation-in a word, to the science of human nature. To do this effectually, it is necessary to have a large collection of drawings and plans. Therefore, with regard to particular qualities and their indications only, I shall now submit to my readers so much as is necessary for the establishment and illustration of the fundamental principles. The particular design of my work is to mark the historical outline of my researches; to lay down the principles, and to show their application. You will readily conceive, that the study of the real springs of thought and action in man, is an arduous undertaking. Whether I succeed or not, I shall count upon your indulgence and support, if only on account of the hardihood of the enterprise. * Fossati. + Journal de la Société Phrénologique de Paris. Be so good as to recollect, that I mean by the head or cranium, the bony box which contains the brain; and of this, only those parts which are immediately in contact with it. And do not blame me for not making use of the language of Kant. I have not made progress enough in my researches to discover the particular organ for sagacity, for depth, for imagination, for the different kinds of judgment, &c. I have even been sometimes wanting precision in the definition of my ideas, my object being to make known to a large number of readers the importance of my subject. The whole of the work is divided into two parts, which together makes about ten sheets. PART I. contains the principles. I start with my readers from that point to which nature had conducted me.* After having collected the result of my tedious experiments, I have built up a theory of their laws of relation. I hasten to lay before you the fundamental principles. I. The faculties and the propensities innate in man and animals. You surely are not the man to dispute this ground with me; but, follower of Minerva, you should be armed to defend her cause. Should it appear from my system, that we are rather slaves, than masters of our actions, consequently dependent upon our natural impulses, and should it be asked what becomes of liberty? and how can the good or evil we do, be attributed to us?—I shall be permitted to give you the answer, by extracting it literally from my preface. You can strengthen the argument by your metaphysical and theological knowledge. Those who would persuade themselves, that our dispositions (or qualities) are not innate, would attribute them to education. But have we not alike acted passively, whether we have been formed by our innate dispositions, or by edu * The original is obscure: the author means, probably, that nature, or the natural process of induction, having led him to certain principles, he starts from them with his readers. TR. cation? By this objection, they confound the ideas of faculties, inclinations, and simple disposition, with the mode of action itself. The animals themselves are not altogether subject to their dispositions and propensities. Strong as may be the instinct of the dog to hunt, of the cat to catch mice, repeated punishments will, nevertheless, prevent the action of their instincts! Birds repair their nests when injured; and bees cover with wax any carrion which they cannot remove. But man possesses, besides the animal qualities, the faculty of speech, and unlimited educability,—two inexhaustible sources of knowledge and action. He has the sentiment of truth and error, of right and wrong: he has the consciousness of free-will; the past and the future may influence his action; he is endowed with moral feeling, with conscience, &c. Thus armed, man may combat his inclinations: these indeed have always attractions, which lead to temptation; but they are not so strong, that they cannot be subdued and kept under by other and stronger inclinations which are opposed to them. You have a voluptuous disposition. hut, having good morale, conjugal affection, health, regard for society and for religion, as your preservatives, you resist it. It is only this struggle against the propensities which gives rise to virtue, to vice, and moral responsibility. What would that self denial, so much recommended, amount to, if it did not suppose a combat with ourselves? and then, the more we multiply and fortify the preservatives, the more man gains in free agency and moral liberty. The stronger are the internal propensities, the stronger should be the preservatives; from them result the necessities and the utility of the most intimate knowledge of man, of the theory of the origin of his faculties and inclinations, of education, laws, rewards, punishments, and religion. But the responsibility ceases, even according to the doctrine of the most rigid theologians, if man is either not excited at all, if he is absolutely incapable of resistance when violently excited. Can it be, that there is any merit in the continence of those who are born eunuchs? Rush mentions the case of a woman, who, though adorned by every other moral virtue, could not resist her inclination to steal. I know many similar examples among others, of an irresistible inclination to |