preted empirically, and without the aid of a sound philosophy of human nature, the Sacred Volume itself is seen in a different light from each of the endless varieties of endowment and combination which exist in the human faculties; while a blind SelfEsteem weds every interpreter to his own views as absolutely right, and inspires him with a hatred of all others, and of their authors, in the very worst use of Destructiveness. In politics, a legislative measure is rarely proposed without raising a perfect hurricane of opposition and denunciation, as if it were the most monstrous of errors, the greatest of crimes; while scarcely a plan or project, civil, municipal, economical, or even ornamental, is brought forward, without tearing to pieces the ties of courtesy and good neighbourhood, and presenting a variety, inconsistency, and often absurdity, of human thinking, with a loss of time, labour, and money, that render social improvement the most arduous, almost the most hopeless, of all human attempts. This is gross barbarism, and it is reserved for Phrenology to remove it. This it will do by ascertaining the human faculties, observing their relation to each other and to the external world, and thereby establishing practical principles in human affairs, about which controversy will nearly cease, and by fixing standards of right judgment, the only sources of and warrants for prompt and beneficial action. Legislation itself will become, in an increasing ratio, an easier task, till in a very high state of civilization it will well nigh cease. New laws and changes of laws imply positive evils to be cured, or impediments to good to be removed. In the three last sessions of Parliament, how many notices were given of changes to be proposed. If every change shall be beneficial, there will be the less reason for changing again; till at last legislation will come to be confined to changes rendered necessary, not by existing institutions of long standing and obstinate growth violating the moral sentiments and intellect, but by the unfettered and natural progress of human affairs. In the golden age, an existing law, we shall suppose, is to be repealed, or a new law enacted, by a legislature which we assume to consist of thoroughly educated and generally informed practical men, free from the selfishness and barbarism of party spirit and personal ill-will, without admixture of the empty vanity of personal display, with no pride of caste, or leaning to what are called interests, above all, unfettered by pledges to a constituency less enlightened than themselves, and animated by a single-hearted love of their country and their species;-what would be the course of such a legislature? First, we take it, they would announce their intention so long before the actual discussion of the new law, as to afford ample time to all who think it might affect them injuriously to bring forward their objections, with the reasons thereof; by which means the

legislature would be put in possession of every information necessary for a comprehensive view of the measure. view of the measure. Secondly, by a judicious division of labour, which requires a numerous body for committee details, all the light attainable from the best qua lified persons would be systematically shed on the subject, and conflicting interests investigated, Thirdly, with the whole details, purified and concentrated, before them, the entire body would then discuss the principle of the new law with its practical consequences. Speeches on the principle and consequences would be brief, when these were not impelled by a puerile love of approbation, but were moved by justice and benevolence, and guided by knowledge and reflection. Differences would be easily reconciled when intentions are pure and straight-forward, and the grand object, the public good, the same in every bosom. The standard of the decision would then be, Is Conscientiousness satisfied? Is Benevolence at ease? Is Veneration respected? Do Comparison and Causality promise, as the result, the general good? Is there no sacrifice of any of these to the inferior sentiments, and most decidedly none to the animal propensities? Legislation like this would provide amply for the legitimate enjoyment of all the faculties, inferior as well as superior, and would tend to provide the necessaries, comforts, and even the luxuries and refinements of life for the entire population.*

One word, in the close of all, on the refinements and luxuries of genuine civilization. It is a great but almost universally prevalent error to conclude that these refinements and luxuries necessarily enervate and corrupt a people, and lead to their downfall. Abuse of these pleasures alone has these ruinous consequences; in other words, the use unregulated by the moral sentiments and intellect. This was the corruption of the ancients. It is said that the Americans of the United States, for some time after the achievement of their independence, acted on the error now alluded to, and maintained so rigid a simplicity that their very theatres and ball-rooms were refused ornament. Captain Basil Hall saw the ball-rooms at Washington little more than rough-cast, and, probably erroneously concluding them finished, referred the phenomenon to the exemplary Spartanism of the metropolitans. But this absurd and puerile pe dantry, is no longer prevalent in the Union. It arises from ignorance of the human constitution-from having yet to learn that there is a special faculty, and one of the Creator's best gifts,

We consider the bills of which Mr Buckingham, member for Sheffield, has given notice, to be results of actual civilization, and promises of yet more. By a salutary regulation and restraint of intemperance, and a benevolent and liberal provision of edifying, healthful, and refined pleasures for the humbler classes of society, he will do more for genuine civilization than half a century of legislation has done before.

which delights in ornament, elegance, and even splendour. To gratify that faculty his own works are full of adornment superadded to utility. He enamels the plains and paints the lily beyond the glory of the most glorious of earthly kings. He gives majesty to the woods and melody to the groves. He gems with countless orbs the azure of the heavens, and deepens the blue of the sea. He purples the mountains with all the graduated beauty of aerial distance; and of this the most splendid paintings in the saloons of wealth are but a feeble imitation. He horizons the morning sun in living gold, tempers the setting ray with a curtaining of gorgeous colours, and ordains an effulgence at noontide too intense for human gaze, If He that made the eye sees, that made the ear hears He that created the faculty of Ideality designed it for its own legitimate enjoyment, an enjoyment truly boundless. It follows as a consequence of the Divine arrangement, that the pleasures of taste and refinement, under the regulation of the moral sentiments and intellect, cannot do harm; for evil cannot come of the right exercise of any faculty; to deny that exercise is an ignorant error. Phrenology disowns all such fetters. Its precept is the Christian precept," Use without abusing." It is the philosophy of perfect freedom, of enjoyment regulated only by right feeling and sound judgment. It is in beautiful harmony with Seripture in this as in many other points. Yet the precept to "use all things as not abusing them" is forgotten by the strict adherents of some religious sects; who, while they indulge in some pleasures which suit their own taste, abjure and censure others in which there is no difference in moral principle; and thus become censorious, unsocial, and decidedly unjust. When in their company, which is an exceedingly irksome position, we feel fettered with a constant dread of touching their sores, and encountering their grave looks and solemn reproofs. This sanctimonious mummery is irrational and intolerable; it is pharasaical selfconceit and uncharitableness. There is no sin in the eye of Phrenology, or Christianity either, but abuse of the faculties: their legitimate use a benevolent Creator has made boundless in variety and delight; and, be it never forgotten, the higher the moral rank of the faculty gratified, the higher is the real gratification.

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.,

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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 ac count of the first edition of the work, we think it unnecessary to

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 manner, 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 plea sure 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