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clearly in view, and that end is one in which judgment and feeling, conscience and reason, all harmonize. He has got his truth for the time and the place, for the people and the duty he would bring them to fulfil, and his way to the issue is to throw his own convictions and emotions in this truth, with the truth itself, over into their souls. In this position he cannot be a dull and dry speaker. His rhetorical life becomes one with his natural life and his Christian life, and all glow and burn within him. The action of his thought on the audience, and the reaction of their kindling interest in his theme, and the soul conscious of the teeming thoughts and emotions yet to come, and panting to attain the good end at which he is constantly looking, it will be impossible to check the growing enthusiasm. The man, the Christian, and the orator within him, all combine to make him earnest.

5. The preacher will always be natural. He is controlled by his own intention in his address, and the earnestness with which he puts over his thoughts to gain his end gives him no opportu nity to borrow; no leisure to look about for models to imitate; no interest in any work of self-criticizing, to see if he is coming up to some ideal standard in his own imagination. He is intent and absorbed in the one work of transfusing his deep convictions and emotions through the audience, and he cares nothing about himself, thinks nothing about himself, but works spontaneously, earnestly, naturally, right onward to his issue. The logic and language, the style and elocution, are all prompted from the native impulses within him, and there can be no affectations, no awkward constraints, no conceited blandishments of style and manner, no tricks of voice or look or “start theatric," as the clap. trap expedients to catch applause and force himself into popular notoriety. His one end has but one way to it, and he goes on right manfully and earnestly, and thus naturally, till he reaches it.

6. The preacher is always appropriate. The place and the people, the occasion and the circumstances have all been consulted in the fixing of his aim and the selection of his theme, and the intention to give his thought over to his audience, spontaneously shapes all his speech and its delivery directly to the end in view. His whole address is to the thing in hand, and, in his earnestness to reach it, he will be impatient of all superfluous and impertinent matter. He will want nothing that is not appro

priate and auxiliary to his main design. He has no good sayings laid by, which he can turn aside to bring in; no bright thoughts and fine figures kept in store, that he ostentatiously patches on to his sermon; but his mind is so intent on his main end, and so absorbed in the work, that, spontaneously, the most fitting words and expressions come up into use; the most apt tones and gestures suggest themselves; and he employs them all naturally, gracefully, and thus appropriately. His whole address is a liv ing production, taking in and assimilating all that is congenial, and casting out and sloughing off all that is dead and cumbrous. In closing, we add, that such a preacher will always be effective. God may in sovereignty send his Spirit where he will, and bless the preaching which is not, in any eminent sense, eloquent. But, usually, the special influences of the Spirit follow the most direct and earnest preaching. The eloquence, which the above determined and applied rhetoric teaches, is directly adapted to the nature of the human mind. It conforms to all the conditions of free intelligent agency, and runs directly in the lines prescribed for associated interest and sympathy. It has a power of its own, and, so long as the human spirit is true to its own laws of feeling and action, it must recognize the force of a living intention which quickens and energizes the address that is made to it. The glowing thoughts in burning words which come full from the ardent soul of one man, and pour themselves into the kindling minds of other men, must greatly move and interest them. And especially those Divine words which the preacher utters, that "are spirit and life," must take hold upon the sensibilities of sinful men. Those great truths of pardon, redemption, justification, and final glory, cannot reach the consciences of depraved and condemned men, in the power of this eloquence, without at least arousing and alarming them. Man's moral nature, though fallen, answers directly back to such appeals, and even stupidity is startled, and carnal security is made to be afraid. The preacher discharges his conscience in thus fulfilling his commission; the guilty are alarmed; and we may confidingly pray and expect, that God will effectually work by his own Spirit, and "give the increase."

ARTICLE II.

PHRENOLOGY.

By Enoch Pond, D. D., Professor in Bangor Theological Seminary.
[Concluded from Vol. X. p. 672.]

ALTHOUGH We have done with the five fundamental principles of phrenology, we have still some additional objections and remarks, to which we would invite the attention of our readers.

First of all, we object to the name of this alleged science. It should never have been called phrenology. It should rather have retained the name which Dr. Gall first gave to it, craniology. Phrenology is the science of mind; whereas this is primarily the science of skulls. To be sure, it treats of the mind more or less; but only of the mind as manifested through the brain and skull. The brain is, in the strictest sense, the organ of the mind; and the size of the brain, as indicated by the size and shape of the skull, is the measure of the mind's power. The brain consists of a congeries of organs, whose base is indicated on the outer surface of the skull; each of these organs has a corresponding mental faculty, which operates by it, and through it. In proportion to the size of the organ, as indicated on the skull, is the strength and vigor of its corresponding faculty; hence, by an examination of the skull, the mental traits of the subject may be discovered. Such are the acknowledged principles of the science; and who does not see that it is rather craniology, than phrenology? It does not begin with the mind, ascertain its phenomena and faculties, and from these reason outward to the skull; but it begins with the skull - its size, its shape, its indentations, and bumps; from which it infers the size and shape of the brain; and from this the faculties and character of the mind. It is primarily, therefore, craniology and not phrenology, and should not have been honored by its indiscreet friends with a name which does not properly belong to it. So far as the force of a name is concerned, they have in this way converted the noble science of mind (as one expresses it) into "a mere Golgotha a place of skulls.”

Our second remark is, that, so far as important practical knowl

edge is concerned, phrenology teaches nothing new. One would think, from the boasts of its friends, from the sounding eulogiums which they are wont to pass upon it, that it had introduced a new era in philosophy, and should be regarded as the guiding star of the age. They claim that it is the most valuable discovery ever made, and that it will contribute more important aid towards the education and gradual improvement of the race, than can be derived from any other source. Before the appearance of Gall and Spurzheim," says Mr. Combe, "the science of mind was in much the same state as that of the heavenly bodies, prior to Galileo and Newton." Again, he says: "The discoveries of the revolution of the globe, and the circulation of the blood, were splendid displays of genius in their authors, and interesting and beneficial to mankind; but their results, compared with the consequences which must inevitably follow from Dr. Gall's discovery of the functions of the brain, sink into relative insignificance.”1

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Let us, then, look at the subject a little, and see whether these boasts have ever been realized; see what phrenology has done, or is likely to do, for the benefit of the world. It has told us a great deal-which we do not believe - about the functions and organs of the brain, and the ability of the operator, by fumbling over the head, to decide upon the mental traits and character of its owner. It has introduced a new and barbarous phraseology, under cover of which the commonest truths are made to assume a strange and scientific appearance. Still, it may be said, and said in truth, that so far as important practical knowledge is concerned, phrenology teaches nothing new. It was known, ages ago, that there were important differences among men in genius, disposition, propensities, habits, and traits of moral and religious character. Phrenology has taught us nothing new on this subject, except that it refers these different traits to different bumps on the head, a theory which we have shown to be unfounded, and which, if it were true, would be a circumstance of very little importance. Again; it was known, long before phrenology was born, that the exercise of any faculty, or the indulgence of any propensity or habit, tended to increase and strengthen it; and

1 At the close of the fourteenth volume of their Phrenological Journal, the Messrs. Fowler very modestly say: "The Journal has done more to create an interest in the true philosophy of mind, and to awaken a spirit of self-culture, than all other periodicals, since its establishment.” “Let another praise thee, and not thine own mouth; a stranger, and not thine own lips." Prov. 27: 2.

hence, that it was indispensable, in a good moral education, to repress the indulgence of everything evil, and encourage the exercise of everything good. Phrenology has nothing new on this subject, except its uncouth phraseology; and that only serves to make a plain matter obscure, or (as the Scripture hath it) to "darken counsel by words without knowledge."

The great object of Mr. Combe, in his popular work on "the Constitution of Man," is to show, that we are made subject to three classes of laws, physical, organic and moral; and that suf fering is the penalty for violating any of them. But men knew all this before. Who did not know, that, if he stepped off a precipice, he would fall and hurt him; that, if he overloaded his stomach, he would suffer from indigestion; and that, if he was wicked and cruel, his conscience would be likely to trouble him more or less. We are constrained to think, therefore, that this most popular of all phrenological books has added very little to the extent of human knowledge. Stripped of its phrenological cant and verbiage, it will be found to contain little more than stale truisms, some of which the child will understand, especially after he has had a few hard falls, or has made himself sick once or twice by eating green fruit, or has felt some twinges of conscience, after striking his brother, or telling a lie.

Indeed, Mr. Combe, in his more candid moments, does not pretend to have advanced anything of importance that is new. "I lay no claim," says he in his Preface, "to originality of conception. The materials employed lie open to all men. Taken separately, I would hardly say that a new truth has been presented, in the following work. The facts have nearly all been admitted and employed, again and again, by writers on morals, from the time of Socrates down to the present day."

What Mr. Combe here acknowledges of himself, is more eminently true of inferior writers and speakers on the same subject. A gentleman in England, "who had been most successfully engaged in the business of education for more than forty years, was induced to attend a course of phrenological lectures, under the assurance that this new philosophy would afford him vast assistance in his vocation. But at the close of the lectures he solemnly declared, he had not heard a single principle enunciated, which had not been constantly in his view, from the time. when the claims of phrenology were unknown in Britain."

We would go even further than this, and say, with Mr. Morell,

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