using the term sentiment to designate the higher propensities, and distinguish them from the lower; but I respectfully deny that they are accompanied with any "emotions of a peculiar kind superadded," which will thereby enable us to distinguish them from the lower propensities. Is not Combativeness, or Adhesiveness, accompanied with a peculiar emotion, as well as Imitativeness, or Firmness, or even "Veneration ?" Yet, the latter are denominated sentiments, on account of their possessing emotions, while the former are degraded to animal propensities, because they are supposed to be destitute of emotions! The truth is, every propensity and sentiment is, when active, accompanied with an emotion peculiar to itself; and in this respect, the higher powers enjoy no advantage over the lower; on the contrary the lower propensities, having the largest organs, are accompanied with the most powerful emotions. SENTIMENT, may therefore be conveniently used to distinguish the higher propensities from the lower, but there cannot easily be a line drawn between, so that we can with propriety say, all above are sentiments, and all below animal propensities. Every organ, as we mount the scale, is higher than the preceding, but there can be no point where low ends, and high begins.

EMOTION is the feeling of which we are conscious when any

of the propensities are active; thus, anger, is an emotion produced by the excited state of the propensity of Destructiveness; vanity, is an emotion produced by Approbativeness; pity, an emotion produced by Kindness, &c. FEELING, is synonymous with emotion, and not with propensity, as it is generally considered. Feeling is the effect of propensity. When, therefore, Spurzheim denominated the fundamental propensities, "feelings," he confounded

cause and effect together. A propensity, being active, produces a feeling or emotion.

INSTINCT, is synonymous with propensity, but is generally applied to the minds of animals in opposition to the reasoning powers of man. Thus it is said that animals are guided by instinct, and man by reason; but this is unphilosophical, for animals do reason, although imperfectly; and man is possessed of all the instincts of animals, although he also has higher and nobler powers superadded. PASSION, is a violent emotion.

AFFECTION, is nearly synonymous with feeling; it is a mode of action of the propensities.

SENSE, in its most proper meaning, is the function of the nerves that convey impressions to the brain.

SENSATION, is the perception of the impressions conveyed to the brain by the senses.

SENSIBLE, signifies that the senses are active.
SENSIBILITY, is a state favorable to sensation.

SENSITIVENESS, is nearly synonymous with sensibility.

PERCEPTION, is the function of the intellectual organs.

CHAPTER VI.

INTELLECTUAL FACULTIES.

ALL knowledge depends upon this class of organs: they may be divided into

External Senses,
Perceptives, and
Reflectives.

Spurzheim subdivided the perceptives into those that perceive existence and physical qualities, as Form, Size, Weight and Color; and those that perceive the relations of things, as Direction, Number, Order, Eventuality, Time, Tune, and Language. I do not object to this as a metaphysical analysis, but I deem it of great importance to follow the arrangement of nature, as far as it can be ascertained; therefore I arrange the organs according to the order in which they are developed in the brain. I commence with Individuality, the foundation organ of the Intellectual Class. It originates at the medulla oblongata, in the centre of the base of the

brain, and runs forward in the median line until it reaches the anterior extremity of the frontal lobe, so as when large, to make the forehead prominent at the top of the nose.

Next is the organ of Chemicality, situated at the root of Individuality; and, whether we consider the office which it performs, or its location, or the history of animals, we must (if we admit its existence) rank it next to Individuality.

The organ of Language is next; this also is at the root of Individuality, although not so far back as Chemicality. I consider Language as one of the lowest animal perceptives, and not as some do, the very highest: I shall explain this when speaking of the organ of Language.

Form, also originates at the root of Individuality, and then runs forward parallel with it.

Size, Weight, Color, Order, and Number, branch out in the succession in which they are named. Their roots all seem to point to the root of Individuality, as the branches of a tree point towards the trunk. A glance at the plate representing the base of the brain, will show at once the propriety of this arrangement, and its harmony with nature.These organs I call the Lower Range.

The other organs of Intellect cannot be seen at the base of the brain, but they appear at the anterior extremity of the frontal lobe, so as when long and large to give prominence and expansion to the forehead. Direction, Eventuality, Time and Tune, constitute the Middle Range, and Comparison and Causality, the Upper Range.

The following arrangement will now be understood.

These are the nerves that convey to the brain impressions from the external world. The common opinion is correct, that all our knowledge concerning the objects by which we are surrounded, is obtained through the medium of the five senses. If an individual were born without any of these organs, he would be a mere vegetable; though all the other parts of his constitution were perfect, they could not act with intelligence. Even when one only of the senses is wanting, or lost, the unfortunate person is deprived of the power of receiving information through that channel, and in the pathetic language of Milton,

"Wisdom through one entrance quite shut out,"

But I cannot for a moment countenance the notion that the senses perceive or know. They only receive from the