LECTURE XIII.

DIFFERENT ATTRACTIONS OF DIFFERENT TEMPERAMENTS; OR, HOW то AVOID THE TRANSIENT UNION AND SECURE THE PERMANENT MARRIAGE.

THE doctrine of "temperaments" is not of modern origin. Ancient philosophers and obscure astrologers were considerably acquainted with the existence of different material combinations in man's organization, which, more or less, shaped his disposition and determined his power. Several Egyptian, Chaldean, and Grecian physicians have left to the world their observations and experiments upon human nature, relative to the temperaments. But the discovery and statement of the practical importance of the "temperaments," is altogether of modern date.

With a delight well-nigh ineffable, do we acknowledge the nineteenth century to be under profound and grateful obligations to Gall, and Spurzhiem, and Combe, and Fowler, and to several industrious scholars of their school, not only for exercising their Samsonian energies in slaying mighty errors and hoary-headed superstitions, but, more especially, for the practical presentation of world-revolutionizing "Facts," associated with Nature's own immutable Principles.

The doctrine of Temperaments is legitimately a branch of physiology. Yet, it seems to me, there is no such a possibility as its detachment from psychology, or phrenology-the science and study of mind.

All observers of human nature at once perceive the exquis

itely minute and countless relations subsisting between the body and the soul. And it is seen that we must study the shape and size of the body below, as well as the shape and size of the head above, to ascertain the real character and power of the otherwise invisible and occult principle, which constitutes a living human being. Mind is manifestly influenced, and incipiently moulded, by the various combinations of matter in the enveloping organism. We may say, in truth, that the body is an outward expression of the inward mind-that, they mutually influence, depend upon, and express each other. Shakspere remarks:

"We're not ourselves,

When nature, being oppressed, commands the mind
To suffer with the body."

The philosophy of Temperaments is healthily and beautifully practical. By way of definition I would say, that temperament is the FORM of mental attraction. The attractions of Love and Intellect and Wisdom are expressed only through Temperament. In short, without temperaments, the soul would be inexpressible. You will recollect our proposition, that the essential principles of all souls are the same; no intrinsic, radical difference between men; that Nature is just, democratic, impartial to her children. How, then, can we explain the innumerable varieties among the earth's inhabitants? To this question I have replied, thus: there are two causes capable of explaining human dissimilarities-first, a disproportion in the quantity of the spiritual essence in men-second, different arrangements, or combinations of the same component atoms, producing what I term "different Temperaments."

According to the arrangement or relation of these temperaments, to each other in man, the mind will make its manifestations. By aid of comparison, you may see that Temperament determines the form of the expression of the plastic mental

principle-just as the engine fixes and gives form of action to the indwelling steam-power. But it is good news that these forms of expressions are subject to modification by cultivation or habitudes of mind.

These temperaments, by the ancients, were termed “Humors” -divided into dry and moist. Some theologically attributed their existence to the predominance of spiritual influence, good or evil, according to the character of the individual; others, less superstitious and more metaphysical, accounted for them astrologically-that different stars in the heavens, in different conjunctions at the birth of a mortal, produced and fatally fixed the differences of human dispositions and destinations.

Aristotle, a fine student of Nature, taught the existence of four "humors" in the body. Each, he said, is provided with a central seat of organic government: first, the Choleric-located in the liver; second, the Melancholic-centred in the spleen; third, the Phlegmatic-having its place in the head; fourth, the Sanguine-seated in the heart.

Modern phenologists seem to have followed, to an unwarrantable extent, the suggestions and classifications of the ancients. Temperaments, they say, "denote certain states or conditions of the body; or, the relative activity of particular classes of the corporeal organs." Although limited in this, yet they have rendered ineffable service to mankind-by pointing practically out the dependence of mind upon temperament; by showing, philosophically, how and when the soul loses or gains in purity and power. But the "nervous, bilious, sanguine, and lymphatic" programme of temperaments has an odor about it irresistibly reminding one of the age of Astrology-of the days when "humors" and "Vapors" were suggested by Aristotlewhen the doctrine of demoniac influence was accepted as gospel truth by the greatest intellects.

I say this, however, in no mood of disparagement to the devel

opments of modern phrenological schools. On the contrary, the true import is: that all human investigation has a certain parallelism or resemblance through all eras of the world -implying the identity of all principles; and indicating not less the progress which man makes in the "Science of Explanation"—as he passes, from the Theological and Metaphysical, to the Scientific planes of mental development. and discovery. The human mind approaches the true region of natural causes (of all visible effects) very gradually, as a child progresses toward maturity. Because such is the immutable order of Nature-sensation before thinking; creeping before walking; crying before language; swearing before culture; superstition before intellectual observation; and experience before Wisdom. We will not complain, therefore, even if we do find, in the classifications of modern schools, the foot-prints of past error, and the vestiges of oriental imperfection.

By virtue of careful interior searchings, I have just discovered the existence, among men, of seven radical individual Temperaments. I will describe them, as they occur, in their natural order-commencing at the basis, as a tree grows, improving as it advances. The reader will, therefore, begin the scale, contrary to custom, at the bottom-line, which, in nature, is the order of growth—the inferior first and lowest.

7. The Harmonial.
6. The Spiritual.

5. The Mental.

4. The Muscular.

3. The Motive.

2. The Sensitive.

1. The Nutritive.

The different attractions of the different temperaments are important studies more especially, when viewed in connection with human marriage and consequent parentage.

First: The Nutritive is first and lowest. All organic life begins with, and is elaborated through, this temperament. The heart, with its multiform appendages, is the first organ formed. in the animal economy. Thence proceed arteries and veins innumerable; going from this organ to the minutest ramifications of the circumference. Through these channels appropriate matter is conveyed; and, with the beautiful precision of attraction, deposited here and there for the completion of the body.

The Nutritive temperament, ålso, superintends the subsequent development of all the organs-carefully and tenderly, as a parent of love, supplying them with the proper means of growth and perfection. Therefore, this temperament rests upon and embraces all the internal organs-heart, lungs, spleen, liver, kidneys, the entire digestive apparatus, and all the functions of vitality. The endless chain of vital processes-the links of which are absorption, circulation, secretion, digestion, respiration, and reproduction-is hung gracefully about the neck of this temperament. Every kind of fish, several lower animals, the sloth especially, and certain human beings, are illustrations.

Second: The Sensitive temperament comes next in the animal economy. There can be no independent formation without sensation. We supply our organs with food only because we feel the sensation of hunger. Immediately after the formation of the heart, there comes into being a nervous system; which commences from the circumference and proceeds toward the centre; and becomes the framework and basis of the Sensitive temperament. It gives sensibility to the various parts of the body; and renders those parts individual and discriminating. For example: the eye hath one sensation, the ear another, the tongue another, and so of all the internal organsin accordance with which, each part and organ hath its own individualized needs, attractions, and supplies.

The Sensitive temperament, therefore, is based upon and