account of the animal nature being still disproportionate to that proper to man. In supposing then that any ruler may have the best intention to fulfil his duty, I conclude this chapter with repeating the points indispensable to his success. Let him become acquainted with human nature in general, with the innateness of the affective and intellectual faculties, with their dependence on the cerebral organization, and with their modifications in the nation he governs. Besides, let him understand that every innate power tends to action, but that the motives of the same action may be very different; and that regulations founded only on truth and morality can last. The most important point for him is to know to employ every one according to his natural gifts and talents, be it as servant, soldier, artisan, merchant, artist, teacher of any kind, legislator, superintendent or president. He also must be aware, that various talents are given to all classes of society, to poor and rich, to country people as well as citizens; and that natural nobility and personal merit alone deserve distinction. Governments in general employ individuals who speak and act in their favour; hence the proverb, qualis rex, talis grer; yet it may be interesting for well-intentioned governments to understand, what incalculable mischief results from training individuals to professions for which they are unfit. The bad effect of a preacher, for instance, who is the slave of amativeness, acquisitiveness and selfesteem, is evident. Persons endowed with great self-esteem, firmness, acquisitiveness and destructiveness, without conscientiousness, veneration and benevolence, will never defend public liberty and general felicity; hence they are unfit to represent the nation. The clergy in France showed more talents before the revolution than after the fall of BUONAPARTE. This fact is easily accounted for, by the regulation that the priesthood alone was exempt from the conscription during the reign of BUONAPARTE. Hence, only heads of inferior capacities, or individuals indifferent to distinctions, chose that profession. The same will happen with every sort of arts and sciences, if the individuals who cultivate them are destitute of the necessary qualities. Phrenology, then, in making the natural endowments known, and in directing the choice of individuals in any situation, may be of immense advantage to wise governments, as well as to parents, teachers, and directors of any kind. CHAPTER VII. A FEW IDEAS ON PUBLIC AND PRIVATE EDUCATION. VARIOUS opinions are entertained upon the question, whether public or private education be preferable. The term education is here taken in a limited sense, and the answer would be easy, if education were what it ought to be. In the actual state of things, the greater number of parents cannot adopt the private mode of education for want of pecuniary means. The question, then, concerns chiefly the richer classes of society. There are advantages and disadvantages on both sides. Generally speaking, in private education, moral conduct and religious principles may be more carefully taught, and the natural dispositions better exercised. But here we must suppose the governors to be of superior ability. Such persons, however, are not so easily found. On the other hand, private teachers and servants kindle very often inferior propensities, which would remain inactive were the children sent to public schools. Again, as the education of boys and girls must be conducted in a different manner, particularly in large towns, several boarding-schools become necessary. And if in these the moral conduct be particularly attended to,' they will combine the advantages of a public and private education. In them, physical education can be better attended to than at home; common play grounds and bodily exercise can be more easily procured. Such abodes are commonly in healthy situations, and better teachers may also be provided. It is of advantage to children to afford them opportunities of comparing their talents with those of others. When alone, they easily think themselves above all other children, but when together, they often feel their inferiority. The less intercourse we have with others, the sooner we are satisfied with ourselves. This happens with children as well as with adults. Those who have travelled with reflection and without prejudice, lose in many respects their national pride. They find that every where there are good and bad, ignorant and well-informed persons. Whoever remains confined to his own small circle, thinks all other society inferior, partly through a natural attachment to his accustomed manners, and partly through his not knowing what others are, or what advantages they possess. Knowledge of the world, of different characters, of manners and social intercourse, is an important point in education. It is easily acquired in public institutions. Children soon learn to distinguish between the different manners of feeling and thinking of their companions. Greater uniformity in manners, more mutual attachment and general benevolence, more order and greater readiness to obey and to depend on their superiors, may result from public education. There the feelings, in general, may be more easily exercised and directed, because society is indispensable to that purpose, and private education can never afford the same opportunity. Finally, the great effect of emulation is entirely lost in private instruction. Thus, even in the actual state of things, public institutions are preferable, and they will be far superior, if once regulated according to sound principles and adapted to human nature. Conclusion. The great object of education is, not to create, but to prepare, to develope, or to impede, and to |