teachers of mnemonics have recourse to this faculty; they combine ideas with places, and in thinking of the latter they remember the former. It seems that the ancient orators employed these means, in order to learn their discourses with greater facility. Their proceeding appears to be indicated by the expressions denoting the divisions of the subject, such as in the first, second, and third place, &c. This power may indeed, if it be strong, assist the other faculties. Persons endowed with it, may divide and subdivide, in their minds, a given place, and put into each compartment a particular notion, and the idea will be called to recollection, in thinking of the corner where it has been lodged.

Locality, however, will be of little use to those who possess it only in a small degree; whilst if they be endowed with the power of Form in a high degree, they will combine a notion with a figure with great facility. We may also, with other mnemonists, have recourse to several faculties at the same time, to fix the recollection of an object.

This proceeding then may be applied with great advantage in education; but it is to be remembered, that the most active powers furnish the

best means of mnemonics, and that any particular mode of association useful to one may be useless to another, on account of the differences in the innate faculties. The general rule is to exercise, at the same time, as many faculties as possible in combination with each other, and even with the senses. The activity of one or several faculties, may excite the peculiar action of mind we wish for. The smell of a flower may recall the place where we perceived it first, or many particular circumstances connected with it. The powers of Comparison and of Causality, are often usefully exercised to this purpose, particularly in persons who cannot learn by heart what they do not understand. Others who have Imitation and Ideality large, recollect easily things expressed with ideality. Every one remembers best those phenomena, or those points in history, which are in the most intimate relation with his strongest feelings and intellectual faculties. These faculties enter into action with the greatest facility, reproduce their sensations, that is, appear as memory, and excite the other faculties.

The strongest illustration of the effects of mutual influence among the faculties, is to be seen in the effect of emulation in children, and the desire of distinction among men. Many stu

dents learn more, in consequence of excitement produced by emulation, than by the innate activity of their understandings. The love of approbation, indeed, may excite every other power. Soldiers do not always behave bravely, from the desire to fight alone; but sometimes they do so from love of glory. Some men of talents ruin their health by continued study, as frequently from a desire of distinction as from a strong passion for the study itself.

Acquisitiveness, or the desire of gain, is another great cause of excitement of other faculties. Its influence, and that of the Love of Approbation, are of such power, that many philosophers

have considered these two motives as sufficient to explain all particular manifestations of the mind. But however strong their energy may be, they never produce powers, they only excite the innate faculties to act. This fact ought to be specially attended to in Phrenology. If two boys possess the same natural endowment of the faculty of Language, but the one double the Love of Approbation of the other, he, by the influence of the latter faculty, may be rendered the more excellent scholar of the two. But if the Love of Approbation is equal in both, he who possesses Language naturally more powerful, will undoubtedly excel.

The mutual influence of the faculties being also a means by which we may direct their employment, I shall enter more into detail on this subject in the next Section, where I speak of the Motives of our Actions.

From the considerations unfolded in the preceding Chapters, I draw the conclusions that Education ought to be founded on the knowledge of Man; that the true principles of education ought not to be confounded with school-learning; that great improvements remain to be made even with respect to instruction in arts and sciences, and that the education of the Feelings, which I consider as the most important, and place far above that of the Understanding, will require to be quite newly modelled.

It is admitted and stated in the Preface, that several views developed in this work are not new, but there is a difference betwixt knowing a fact, and knowing the principle of it, and Phrenology alone can reduce to a science and system the observations which had formerly been made. This assertion will be farther confirmed in the following pages.

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SECTION II.

ON THE DIRECTION OF THE FACULTIES.

AFTER having examined the conditions which contribute to the greater or less activity of the mental faculties, I shall consider the direction which ought to be given to their actions. In the same way as, in the first Section, I held it established by Phrenology, that all dispositions are innate, and that their manifestations depend on cerebral parts, called organs; so I suppose here, that my ideas on the moral nature of Man, as detailed in my work on the philosophical principles of Phrenology, are known. Phrenology shows that there is a natural arrangement among the faculties, and this circumstance is the foundation of the moral character of Man. To understand fully the ideas unfolded in this Section, it is also necessary to be acquainted with the sphere of activity of each special faculty of the Mind, and with the modifications of their manifestations. This information likewise is communicated in the work referred to, and in that on Phrenology.