the diurnal visitation of the sun, that the thing desired shall ultimately be provided. that If it be asked how we reconcile this principle with the universal servitude of mankind—with the fact that, the world over, the few control and devour the many, in all the ramifications of society-we answer, this law of mind is modified by another, that intellect shall control propensity. That this is a law, has been abundantly proved in the works of the editor, particularly in "SELF-CULTURE." It was there applied to individuals. It was there shown that every human being, in order to be happy, must govern all his propensities, feelings, opinions, and actions, by enlightened intellect. But this law is equally true of the masses. Nations, and every species of consociation in them all, are destinedfated by an absolute ordinance of nature-to rule propensity. This law, therefore, gives the intelligent dominion over the weak-minded, the wellinformed over the ignorant, and the good planner over the poor planner; or, in phrenological language, Causality over propensity. True, if the 'intelligent combined powerful propensities-Firmness, etc.-with intellect, all the better; it increases their power; but what can propensity and will do without intellect? Absolutely nothing; they fall an easy prey to that "knowledge" which "is power." Again, powerful animal propensities, unrestrained by that internal authority conferred by intellect and moral sentiment, requires foreign restraint, else it would create inconceivable misery in the body politic, as well as in its possessor. Hence, the more animal and ignorant given individuals or communities, the more they instinctively crave foreign restraint in the person of some powerful chief, or despotic government and laws. That is, the more ignorant and immoral they are, the less they are capacitated for self-government, and the more absolute the power they delegate to their rulers, and the more abjectly they submit to that power; whereas the more intellectual and moral they are, the better capacitated they become for self-government, and the more they desire it; and hence the more they break away from established authority, and think and act for themselves. Ignorance and vice are the prolific parents of tyranny and aristocracy on the one hand, and of servitude upon the other; while intellectuality and morality are the father and mother of freedom-of republicanism-of the-majority-shall-rule. And all history coincides with this law. Our forefathers, confessedly the most intellectual and moral people then upon the face of the earth, were accordingly the first to declare that the majority shall rule; and this principle makes deadly war upon all the claims of the privileged classes. It knows no difference between rich and poor; nabob and serf; employer and employed; fashionable and homespun ; officer and people; but makes of one blood and caste all the nations and individuals that dwell upon the face of the earth. This law establishes the important inference that no nation or community can be free any farther, or any sooner, than they attain a given degree of intellectual and moral excellence. Take the French and Irish as examples. If either of these nations have a preponderance of the intellectual and moral over the animal, freedom will be a boon to them, and will soon be theirs; otherwise, a bane. If the French Republic is sufficiently advanced in the scale of morality, their republic will stand, and be a national blessing; if not, it will be worse than the prodigality and misrule of the "last king of France." And their repeated popular outbreaks go to show that they are too animal-too low in the human scale to found or enjoy a republic. But be this as it may, this is certain, that dethroning their king and ATTEMPTING a republic will accelerate their preparation for its blessings, by exciting their higher faculties, as was fully shown in our last article on "Progression." In the two letters quoted in our last number, that British father of Phrenology, George Combe, wisely inquires whether England can be prepared for a republic till Phrenology becomes so generally understood and practically applied that they would base their republic in its requisitions. To this inquiry I would add another, namely: Would not even an imperfect republican government so hasten the spread of phrenological science, as thereby the sooner to fit them for a perfect republic? That monarchy, by every possible means, checks the spread of this science, and that republicanism proffers the largest liberty for its advancement, is a matter of observation; and shows why Phrenology has spread so rapidly in the new world, and so slowly in the old. The statement just made requires this qualification, namely, that governments are always behind the people, and consequently that republics will not always be established either the day or the year-perhaps not the age-in which the people become prepared for them; but that, sooner or later, they will just as surely succeed such preparation as sunrise follows daylight. Hence the true way to overthrow all forms of tyranny and aristocracy, governmental and individual, is to EDUCATE THE PEOPLE; and more especially to propagate Phrenology. Let the people of even Turkey or India become instructed in the doctrines and imbued with the spirit of phrenological science, and they would soon shake off and trample under foot every vestige of despotism, of aristocracy, of thefew-shall-rule, and enthrone in its stead that glorious principle of humanity-"Let the majority decide." I will not say it creates-for that is the work of nature-but it awakens the sentiment, "I am a man-I have a right to self-government-that right I assert; and in its maintenance I pledge my property, my honor, my all." I put it upon the experience of every phrenologist, whether this science has not immeasurably strengthened this independent feeling within his own soul. And what it has done for you, it will do for all. Phrenologists are, therefore, the true missionaries of church, of state, of the world. No form of aristocracy or of inequality, except it be intellectual and moral, can stand before it. It is the great leveler, and at the same time the great elevator, of all mankind. It shows its disciples WHY they are men and women, and points out the true means of enhancing individual manhood and womanhood. And the ultimate triumph of both is rendered as certain as the existence of the race, because both are endorsed by an immutable ordinance of nature. ARTICLE LXII. THE ORGANISM OR TEMPERAMENTS AS INDICATING CHARACTER.NO. 3. OUR last article on this subject, in the February number, embodied the general principle that shape is as character; or that given forms indicated particular mental manifestations, and showed that this law pervades all nature, animate and inanimate. Readers will do well to review both the previous articles on this subject in connection with this. The idea that we would inculcate in this number is, that unity or sameness of shape pervades every human individual, and every animal and vegetable thing. To apply this principle to fruit trees. A practical nurseryman can generally tell whether a given tree is Baldwin, a Newtown pippin, or Rhode Island greening, etc., by the shape or looks of the tree; and thus of pear, peach, plum, cherry, and other kinds of trees. Moreover, the shape of the apple borne by a given tree bears a close analogy to the shape of the tree on which it grew. Thus the greening apple is large and well proportioned, neither long nor flat, and generally fair; and the tree is a thrifty grower, neither too high for its breadth, nor too broad for its heighth on the contrary, both the gilly-flower and belleflower are long and conical, tapering gradually from the stem end to the blossom end, and these trees form a head just like the apples they bear, high and conical, but never spreading. When this principle first occurred to the editor, he remembered a tree in his father's orchard, the head of which was very low and broad, and which bore an apple whose diameter from side to side was more than double that from end to end. Trees that bear large apples generally have large leaves, branches, and trunks, while those which bear small ones, have small leaves. Even the color of the apple borne by a given tree can be ascertained by examining the inner bark of its twigs. In fine, this general principle of coincidence between size, shape, and form of fruit and tree, pervades pears, peaches, plums, and most kinds of fruit, yet is of course subject to minor modifications by the action of other laws, fertility of soil, etc. Thus among the cherries, the black Tartarian bears fruit of extraordinary size, and leaves of a corresponding one, and also becomes a large tree. Among pears, the Vergulow has a handsome and well-proportioned head, and its fruit is correspondingly beautiful. That this law is equally true of animals, is evinced by the foot of the elephant compared with that of the gazelle-the tooth of the mastodon, with that of the mouse, and every bone and limb of every ani. mal, with those of animals larger or smaller. But apply it directly to man. Those whose fingers are long and slim have long limbs, are tall and spindling, and are long but narrow favored, as was Edson, whose cut we annex; while those who have short and broad fingers, have short and broad hands, feet, and bodies, as well as shortness of head, and broad phrenological organs, as in the engraving on page 314. Let a man thrust his clenched fist through a hole, and I will tell him whether he is by nature strong or weak, active or indolent, forcible or inefficient, philosophical or animal, etc., because the shape of his hand reveals its texture; and, in accordance with the law under discussion, the texture of the hand is as that of the body, and that of the body is as that of the brain, and of course of its mental productions. In other words, the shape of any one part of the body accords with and discloses the organic structure and texture of the body as a whole, brain included, and the manifestations of the mind. That is, the character of the individual corresponds with this physiological tone, con No. 35. EDSON. 下 figuration, and structure. Of course, this general principle admits of and requires many qualifications, because it is modified by the action of No. 36. I. T. REED. other physiological laws and conditions, which we have not time to enumerate. Yet, of its general correctness there is no manner of doubt, and |