Letus arobe 10 ARTICLE XII.ックリ

THE CONSTITUTION OF MAN CONSIDERED IN RELATION TO EXTERNAL OBJECTS. By GEORGE COMBE. 2d Edition. John Anderson jun., Edinburgh; Longman & Co. and Simpkin & Marshall, London; and Hodges & Smith, Dublin. 12mo. Pp. 446.

1

It was mentioned in our seventh volume, p. 655, that the late W. R. Henderson, Esq., younger of Warriston and Eildon Hall, had bequeathed a considerable sum to certain trustees, to be applied in diffusing Phrenology, "in whatever manner shall appear to them best suited to promote the ends in view: Declaring, that if I had less confidence in my trustees, I would make it imperative on them to print and publish one or more editions of an Essay on the Constitution of Man, considered in relation to External Objects, by George Combe,' in a cheap form, so as to be easily purchased by the more intelligent individuals of the poorer classes, and Mechanics' Institutions, &c.; but that I consider it better only to request their particular attention to this suggestion, and to leave them quite at liberty to act as circumstances may seem to them to render expedient; seeing that the state of the country, and things impossible to foresee, may make what would be of unquestionable advantage now, not advisable at some future period of time. But if my decease shall happen before any material change affecting this subject, I request them to act agreeably to my suggestion. And I think it proper here to declare, that I dispose of the residue of my property in the above manner, not from my being carried away by a transient fit of enthusiasm, but from a deliberate, calm, and deep-rooted conviction, that nothing whatever hitherto known can operate so powerfully to the improvement and happiness of mankind, as the knowledge and practical adoption of the principles disclosed by Phrenology, and particularly of those which are developed in the Essay on the Constitution of Man above mentioned."

Mr Henderson died on 29th May 1832, and his trustees recently assigned a part of his funds for printing a cheap edition of Mr Combe's work. Two thousand copies were accordingly published on 1st April last, at the price of two shillings and sixpence; all of which were sold in little more than a month. An edition on larger and finer paper was at the same time published at six shillings, but its price has now been reduced to four, in order to supply the continued demand. In this second edition many improvements and additions have been made; in particular, a long introductory chapter is prefixed, and two are added, one on the Relation beween Science and Scripture; and another on "Punishment under the natural laws!" Having formerly given an account of the first edition of the work, we think it unnecessary to

1

enter into any analysis of its contents on the present occasion. Mr Combe, as the reader may remember, treats of the natural laws by which the inanimate creation, and the organic, moral, and intellectual constitution of man, are regulated. One of the most striking and original points which he has evolved, is the independent operation of these laws from which it happens, that however well some of them may be obeyed, yet, if others be neglected, the punishment of the neglect must inevitably be endured. This principle, we think, dispels many obscurities and difficulties which formerly appeared in the moral government of the world. The most virtuous crew of a ship are liable to be drowned if they neglect the physical laws according to which their ship may float in safety, while persons the most depraved enjoy perfect security in a ship that is properly managed and strongly built. And, in like wanner, if the organic laws in other words, the laws of exercise, nutrition, sleep, cleanliness, and the like-be neglected, the individual is punished with bad health, though engaged in occupations purely benevolent and religious. The following cases, illustrative of this subject, appear to us full of instruction:

"A gentleman far advanced in years fell into a state of bodily weakness, which rendered the constant presence of an attendant necessary. A daughter, in whom, Adhesiveness, Benevolence, and Veneration were largly developed, devoted herself to this service with the most ceaseless assiduity. She was his companion for month after month, and year after year, happy in cheering the last days of her respected parent, and knowing no pleasure equal to that of solacing and comforting him... For months in succession she did not go abroad from the house; her duty became dearer to her the longer she discharged it; till at length her father became the sole object on earth of her feelings and her thoughts. The superficial observer would say that such conduct was admirable, and that she must have received a rich reward from Heaven for such becoming and virtuous devotion. But Providence rules by other laws, and never yields. Her enjoyment of mental happiness and vigour depended on the condition of her brain, and her brain was subject to the organic laws. These laws demand, as an indispensable condition of health, exercise in the open air, and variety of employment, calculated to maintain all the faculties in activity. She neglected the first in her constant attendance in her father's chamber; and she overlooked the second in establishing him as the exclusive object of her consideration. The result was, that she fell into bad health, accompanied by weakness of brain, extreme irritability and susceptibility of mind, excessive anxiety, hysteria, and even symptoms of insanity. Some judicious friends at last interfered, and by forcing her to leave for a time, although much

against her inclination, the object of her solicitude, rescued her from death, or confirmed mental derangement. If this case had been allowed to proceed uninterruptedly to its natural termination, many pious persons would have marvelled at the mysterious dispensations of Providence in afflieting so dutiful a daughterf; whereas, when the principle of the divine government is understood, the result appears tieither wonderful nor perplexing." 15 In the works of religious authors, many erroneous views of divine dispensations may be found, traceable to ignorance of the natural laws The Reverend Ebenezer Erskine, speaking of the state of his wife's mind, says,of For a month or two the arrows of the Almighty were within her, the poison whereof did drink up her spirits; and the terrors of God did set themselves in arvay against her. He called in the assistance of some neighbouring clergymen to join in prayers on her behalf, and she was induced to pray with them, but she still continued to charge herself with the unpardonable sin, and to conclude that she was a cast-away. Such feelings occurring in a woman of blameless life, clearly indicated diseased action in the organs of Cautiousness. 'Before she fell into these depths,' he continues, she told me that the Lord gave her such a discovery of the glory of Christ as darkened the whole creation, and made all things appear as dung and dross in comparison of him. These expressions indicate excessive excitement of the organs of Wonder and Veneration. She subsequently recovered her mental serenity; and her husband treats of the whole phenomena as purely men tal and religious. He, however, afterwards incidentally mentions that she was subject to bad health, and that' melancholy was a great ingredient in her disease. We now know that melancholy is a diseased affection of the organs of Cautiousness, "

"At the time when Mr Erskine lived and wrote, the phy. siology of the brain was unknown; the occurrences which he describes had a real existence; and he had been taught to attribute them to the agency of the divine spirit, or of the devil, according to their different characters. He is, therefore, not deserving of censure for the errors into which he unavoidably fell; but now when the facts which he describes, and analogous occurrences in our own day, can be traced to diseased action of the organs of the mind, we are authorized to view the providence of God in a different light. While it would be subversive of all religion to throw any doubt whatever on the reality and importance of religious feelings, sound in their character, and directed to proper objects, it is nearly equally injurious to the sacred cause, to mistake the excitement and depression of disease for the influence of the Holy Spirit, or the agency of the enemy of mankind.

"It is mentioned also in the Life of Mr Erskine, that his wife

bore several children to him while ineprecarious health, and that the situation of the manse, or parsonage, house, was unwholesome We are told, also, that in the year 1713, three of his children died; that one died in 1720; and that in 1723 a fifth was on the brink of death, but recovered.* He treats of all these events as severe trials, and sore afflictions, without having the least glimpse of their true causes and objects, or their relation to the natural lawstowwol bus adorbso

"Again, Hannah More, in a letter to the Rev. John Newton, dated Cowslip's Green, 23d July 1788, says, When I am in the great world, Inconsider myself as in an enemy's country, and as beset with snares, and this puts me upon my guard.' Fears and snares seem necessary to excite my circumspection; for it is certain that my mind has more languor, and my faith less energy here, where I have no temptations from without, and where I live in the full and constant perusal of the most beautiful objects of inanimate nature, the lovely wonders of the munificence and bounty of God. Yet, in the midst of his blessings, I should be still more tempted to forget him, were it not for frequent nervous headaches and low fevers, which I find to be wonderfully wholesome for my moral health.t

"This passage contains several propositions that merit attention. First, according to the natural laws, 'the most beautiful objects of inanimate nature, and the lovely wonders of the munificence and bounty of God,' are calculated to invigorate the moral, religious, and intellectual faculties, in all well constituted and rightly instructed minds; yet Hannah More's mind had more languor, and her faith less energy, amidst such objects, than' when beset with snares.' Secondly, according both to the natural laws and to Scripture, ' evil communications corrupt good manners;' but when in the great world,' and 'in an enemy's country,' her faith was improved. And, thirdly, nervous headaches and low fevers are the consequences of departures from the organic laws, and are intended to reclaim the sufferer to obedience that the pain may cease; yet she found them wonderfully wholesome for her moral health,' and they prevented her from 'forgetting God'!

"Only disease or errors in education could have produced such perverted experience in a woman so talented, so pious, and so excellent as Hannah More. Can we wonder that the profane should sneer, and that practical religion should slowly advance, when piety exhibits itself in such lamentable contradiction to the divine institutions? And still more so, when, from proceeding on a false theory, it contradicts itself? Hannah More, in her Journal in 1794, says, Confined this week with four days headache an unprofitable time thoughts wanderinglittle communion with God I see by every fresh trial, that the time of sickness is seldom the season for religious improvement. This great work should be done in health, or it will seldom be done well. Vol. ii. p. 418. This passage is full of sound sense; but it is in contradiction to her previous assertion, that nervous headaches and low fevers were wonderfully wholesome for her moral health. zoloft of

"These examples, to which many more might be added, may serve as illustrations of the proposition, That without a philosophy of human nature, even religious authors, when treating of sublunary events, cannot always preserve consistency either with reason or themselves; and hence that religion can never become thoroughly practical, nor put forth its full energies for human improvement, until it is wedded to philosophy. In proportion as men shall become acquainted with the natural laws, and apply them as tests to theological writings relative to this world, they will become convinced of the truth of this obser