In employing and directing the faculties of Mankind, we ought to proceed according to fixed and ascertained principles; the first and most important of which is, That human actions are objects of moral regulation: The second is, That each faculty has a tendency to act: The third concerns the knowledge of the motives or sources of our actions; and the fourth the difference of natural gifts. I shall, therefore, divide this Section into four Chapters.

CHAPTER I.

ON THE IMPORTANCE OF MORALITY.

ACCORDING to my ideas of the moral character of Man, his actions ought to be subordinate, or conformable to the whole of the faculties proper to mankind, and all actions which are in contradiction to the whole of these properly human faculties are bad. The point which I wish now to impress on the minds of my readers is, that human nature is so constituted by the CREATOR, that morality is as necessary to the prosperity of Mankind, as oxygen to combustion, caloric to vegetation, and respiration to human life.

The primary virtues, essential to the existence of society, are withdrawn from our election and choice, nor are they left to be directed only by so weak a principle as reason; they are identified with human nature by the dictates of creation. Submission alone to the indispensable laws of morality is left to our choice. In doing so only can we contribute to the improvement of Mankind.

Christianity promises future rewards for every sort of righteousness, such being the will of the CREATOR. But, I maintain also, that morality is necessary in this life, not because I believe, as many do, that wicked persons are tormented by their consciences, a notion which I have endeavoured to explode in treating of the faculty and organ of Conscientiousness in my work on Phrenology; but because I really think, that the world is so constituted, that morality is indispensable to the general happiness of Mankind.

It is objected, that the just often perishes in his righteousness, while the wicked often thrives in his iniquity; but shall we infer from this, that morality is less necessary to prosperity than I maintain?

The condition of individuals is subordinate to that of the community. On the other hand, one power may triumph over another for a certain time, and the animal over man in single individuals; but such a state cannot become general, nor everlasting, because the animal powers, from their tendency to the gratification of Selfishness, would, if predominant, overset society; while the powers proper to Mankind, are eminently conservative, and calculated to promote general happiness.

I grant also, that individuals and whole nations will perish, if they make use only of the faculties proper to Man. As long as Mankind remains as at present constituted, these faculties will stand in need of the assistance of the animal powers, to avoid being destroyed. But history furnishes examples, that wherever mere animal faculties have governed, the sovereignty did not last; morality and understanding being the two first principles of politics, and necessary to direct the actions of every faculty.

I am sorry to observe, that generally the cultivation of the understanding constitutes the principal object of education; and that the pupils of public establishments smile with pity at praise

given for good behaviour. I am well aware, that children of excellent conduct do not always excel in intellect; but we find also, that many young and old individuals of great understanding do not always behave as they ought to do. These persons convert their intellect into scourges of society, and are the greatest enemies to the happiness of the race. Both moral and intellectual endowments are important, and therefore ought to be cultivated in harmony. By neglecting both, societies and even nations will come to an end.

In examining Mankind at large, we shall find that general happiness is founded more on morality than on intellect. Establishments of charity for relieving distress, and correcting manners, are more beneficial to society than colleges for the study of mathematics under the government of conquerors. Morality ought to be the aim, and understanding but a means of attaining it. Those, however, who know my ideas on the primitive powers of Man, and on their moral arrangement, will know that I distinguish morality from religious creeds; that my GoD is a GOD of union, who wishes to save and not to destroy; and that, in my opinion, charity, or general love, is the greatest of virtues. They will perceive that I do

not agree with teachers who place the love of their country, and that of glory, above the love of Mankind; and that I maintain the authority and the advantage of the Christian principle, which commands us to love every one as our neighbour. CHRIST called him his brother who did the will of his Father. I allow, that we owe obligations to our parents, and to our country; indeed I admit that there is a primitive feeling of attachment to all beings around us. But this propensity is given also to the lower animals, and is far inferior to general love. He who considers the wants of the poor, and the causes of those wants; the deserts of the poor, and the possibility of improving their situation; who will never encourage idleness and disorder; who considers attachment as a quality of secondary weight; who relieves him first that deserves it best; and who prefers his countrymen only in so far as they are equally meritorious, is far nobler than those who are influenced by the love of their country or by a religious creed alone, to the neglect of this universal Benevolence.

It is a touchstone of superiority among the faculties that their influence is more universal. The animal feelings contribute to the preservation of individuals, of societies, and in a certain de