admits a strong appetite for praise; the desire for which, he says, leads men to abate other enjoyments, for the sake of obtaining it. If we conceive Mandeville to have possessed a deficient Conscientiousness, and a large Love of Approbation, this doctrine would be the natural language of his mind. Mr. Hume erects utility, to ourselves or others, into the standard of virtue; and this would be the natural feeling of a mind in which Benevolence and Reflection were strong, and Conscientiousness weak. Paley makes virtue consist in obeying the will of God, as our rule, and doing so for the sake of eternal happiness as the motive. This is the natural language of a mind in which the selfish or lower propensities are considerable, and in which Veneration is strong, and Conscientiousness not remarkable for vigor. Cudworth, Hutcheson, Reid, Stewart and Brown,* on the other hand, contend most eagerly and eloquently for the existence of an original sentiment or emotion of justice in the mind, altogether independent of other considerations; and this is the natural feeling of persons in whom this faculty is powerful. A much respected I embrace this opportunity of paying a humble tribute to the talents of the late Dr. Thomas Brown. The acuteness, depth, and comprehensiveness of intellect displayed in his works on the Mind, place him in the highest rank of philosophical authors; and these great qualities are equalled by the purity and vividness of his moral perceptions. His powers of analysis are unrivalled, and his eloquence is frequently splendid. His "Lectures" will remain a monument of what the human mind was capable of accomplishing, in investigating its own constitution, by an imperfect method. In proportion as Phrenology shall become known, the admiration of his genius will increase; for it is the highest praise to say, that, in regard to many points of great difficulty and importance in the Philosophy of Mind, he has arrived, by his own reflections, at conclusions harmonizing with those obtained by phrenological observation. Of this, his doctrine on the moral emotion discussed in the text, is a striking instance. Sometimes, indeed, his arguments are subtle, his distinctions too refined; and his style is circuitous; but the phrenologist will pass lightly over these imperfections, for they occur only occasionally, and arise from mere excess of the faculties of Secretiveness, Comparison, Causality, and Wit; on a great endowment of which, along with Concentrativeness, his penetration and comprehensiveness depended. In fact, he possessed the organs of these powers largely developed, and they afford a key to his genius. individual, in whom this organ is predominantly large, mentioned to me, that no circumstance in philosophy occasioned to him greater surprise, than the denial of the existence of a moral faculty; and that the attempts to prove it appeared to him like endeavors to prop up, by demonstration, a self-evident axiom in mathematical science. The organ is regarded as established. 17.-HOPE. THIS organ is situated on each side of that of Veneration, and extends under part of the frontal and part of the parietal bones. It cannot be brought into outline in a drawing, and on this account no figure is given. is Dr. Gall considered Hope as belonging to every faculty; but Dr. Spurzheim very properly observes, that although every faculty being active produces desire, as Acquisitiveness the desire for property, and Love of Approbation the desire for praise; yet this very different from Hope, which is a simple emotion, sui generis, susceptible of being directed in a great variety of ways, but not desiring any one class of things as its peculiar objects. Nay, desire is sometimes strong, when Hope is feeble or extinct; a criminal on the scaffold may ardently desire to live, when he has no hope of escaping death. Dr. Spurzheim was convinced, by analysis, that Hope is a distinct primitive sentiment; and was led to expect that an organ for it would exist. Numerous observations have since determined the situation of the organ, on the sides of Veneration; and it is now admitted by phrenologists in general as established. Dr. Gall, however, continued till his death to mark the functions of this part of the brain as unascertained. The faculty produces the sentiment of Hope in general, or the tendency to believe in the possibility of what the other faculties desire, but without giving the conviction of it, which depends on Reflection. Thus a person with much Hope and much Acquisitiveness, will hope to become rich; another, with much Hope and great Love of Approbation, will hope to rise to eminence; and a third, with much Hope and great Veneration, will hope to be saved, and to enjoy eternal felicity in heaven. It inspires with gay, fascinating and delightful emotions; painting futurity fair and smiling as the regions of primitive bliss. It invests every distant prospect with hues of enchanting brilliancy, while Cautiousness hangs clouds and mists over distant objects seen by the mind's eye. Hence he who has Hope more powerful than Cautiousness, lives in the enjoyment of brilliant anticipations, which are never realized; while he who has Cautiousness more powerful than Hope, habitually labors under the painful apprehension of evils which rarely exist, except in his own internal feelings. The former also enjoys the present, without being annoyed by fears about the future, for Hope supplies his futurity with every object which his fancy, desires, quite undisturbed by the distance of attainment; the latter, on the other hand, cannot enjoy the pleasures within his reach, through fear that, at some future time, they may be lost. The life of such an individual is spent in painful apprehension of evils, to which he is in fact very little exposed; for the dread of their happening excites him to ward them off by so many precautions that it is scarcely possible they can overtake. him. When too energetic and predominant, this faculty disposes to credulity, and, in mercantile men, leads to rash and inconsiderate speculations. Persons so endowed never see their own situation in its true light, but are prompted by extravagant Hope to magnify tenfold every advantage, while they are blind to every obstacle and abatement. They promise largely, but rarely perform. Intentional guile, however, is frequently not their object; they are deceived themselves by their constitutional tendency to believe every thing possible that is future, and promise in the spirit of this credulity. Those who perceive the disposition in them, ought to exercise their own judgment on the possibility of performance, and make the necessary abatement in their expectations. Experience accomplishes little in correcting those who possess toc large an organ of Hope; the tendency to expect immoderately being constitutional, they have it not in their power to see both sides of the prospect, and, beholding only that which is fair, they are necessarily led to conclude that all is well. When the organ is very deficient, and that of Cautiousness large, a gloomy despondency is apt to invade the mind; and if Destructiveness be large, the individual may resort to suicide to escape from wo. The faculty, if not combined with much Acquisitiveness or Love of Approbation, disposes to indolence, from the very promise which it holds out of the future providing for itself. If, on the other hand, it be combined with these organs in a full degree, it acts as a spur to the mind, by uniformly representing the object desired as attainable. An individual with much Acquisitiveness, great Cautiousness, and little Hope, will save to become rich; another with the same Acquisitiveness, little Cautiousness, and much Hope, will speculate to procure wealth. I have found Hope and Acquisitiveness large in persons addicted to gaming. Hope has a great effect in assuaging the fear of death. I have seen persons in whom it was very large die by inches, and linger for months on the brink of the grave, without suspicion of the fate impending over them. They hoped to be well, till death extinguished the last ember of the feeling. On the other hand, when Hope, and Combativeness, which gives courage, are small, and Cautiousness and Conscientiousness large, the strongest assurances of the Gospel are not always sufficient to enable the individual to look with composure or confidence on the prospect of a judgment to come. Several persons in whom this combination occurs, have told me that they lived in a state of habitual uneasiness in looking forward to the hour of death; while others, with a large Hope and small Cautiousness, have said that such a ground of alarm never once entered their imaginations. Our hopes or fears on a point of such importance as our condition in a future state, ought to be founded on grounds more stable than mere constitutional feeling; but I mention these cases to draw attention to the fact, that this cause sometimes tinges the whole conclusions of the judgment; and the existence of such a source of delusion being known, its effects may more easily be resisted. In religion, this faculty favors the exercise of faith; and by producing the natural tendency to look forward to futurity with expectation, disposes to belief in a life to come. The metaphysicians admit this faculty, so that Phrenology only reveals its organ, and the effects of its endowment, in different degrees. I have already stated an argument in favor of the Being of a GOD, founded on the existence of a faculty of Veneration conferring the tendency to worship, of which God is the proper and ultimate object. May not the probability of a future state be supported by a similar deduction from the possession of a faculty of Hope? It appears to me that this is the faculty from which originates the notion of futurity, and which carries the mind forward in endless progression into periods of everlasting time. May it not be inferred, that this instinctive tendency to leave the present scene, and all its enjoyments, to spring forward into the regions of a far distant futurity, and to expatiate, even in imagination, in the fields of an eternity to come, denotes that man is formed for a more glorious destiny than to perish for ever in the grave? Addison beautifully enforces this argument in the Spectator, and in the soliloquy of Cato; and Phrenology gives weight to his reasoning, by showing that this ardent Hope, "this longing after immortality," is not a factitious sentiment, or a mere exuberance of an idle and wandering imagination, but that it is the result of a primitive faculty of the mind, which owes at once its existence and its functions to the Creator. Pope beautifully describes the influence of the sentiment of Veneration, in prompting us to worship, blindly indeed, when undirected by information superior to its own. He falls also into the idea now started in regard to Hope, and represents it as the source of that expectation of a future state of existence, which seems to be the joy and delight of human nature, in whatever stage of improvement it has been found. "Lo! the poor Indian whose untutored mind Sees God in clouds, or hears him in the wind;, |