'i^hDrs. Gall and Spurzheim's Phys'iognomonieal System. 55 



%nd the feelings. Animals are free, but man has moral liberty. 

 Free from t!;e inferior feelings you are the slave of the superior 

 -«nes, as observed by St. Paul. No religion makes man answer- 

 able for his i-nclinations but for his actions ; feelings are not ex- 

 cited by the will — we may desire to l)e very pious, very benevo- 

 lent, &x. but cannot create such feelings in ourselves by means 

 of our will. The instruments on which the fecMngs act render 

 man responsible ; hence, as liberty or freedom commences, so 

 does moral good or evil. Physical and moral evil exist, but 

 whence tlie origin of evil ? No tenable theory of this problem 

 has yet be«u produced; it is not from two creator-^, it is not from 

 freedom, — this -cailnot be the cause, as there is nothing in na- 

 ture bad ; evil is 'not a substance, it is not the name of any 

 thing, but the bad use of a faculty. Neither is there any bad 

 ■faculty, yet evil exists. Animals do the same things as men, yet 

 they are not called cvii. Sin exists in man as the animal predor- 

 minates over the human. Man is inclined to evil as the animal 

 organs are much greater than the hiunan ones; hence evil exists, 

 •has existed, and will exist. It is the human or higher faculties 

 only, which give laws ; the virtues are commanded, the vices 

 prohibited ; "thou shalt love the Lord;" " thou shalt not kill ;" 

 one commands the higher faculties, the other prohibits the infe- 

 rior ones ; hen*e, we sometimes do bv the impulse of tlie inferior 

 fcdriigs what we do not like, and what is contlemned by the su- 

 perior ones. Man sometimes docs v.-ithout lav/ because the ani- 

 ■mul is small in him, his mind is Ivis law; hence we See that vir- 

 tue is possible; but it is now impossi!)le to abolish law, and 

 therefore it is not to be aboHshed bnt fulfilled, till men be born 

 again, till the reign of love arrives, as thev are now in general 

 more governed bv the anima'l thari the human faculties. Who is 

 entitled to givf- laws ? he who has the superior feelings in the 

 highest degree. What is the aim of our faculties ? many of them 

 are given for our jireservation and that of society ; neither is our 

 aim all selfishness, as many mnrlern philosophers, particularly 

 lldvctius, pretend. Otiiers attribute all to Christian charity: this 

 is no less unreliable ; some again reduce all our actions to faith. 

 These arc merely iui'ividual and Tit5t general opinions. No acn 

 lions are good by faith ; there are several motives for our actions; 

 men in general act frou) their feelings, very few by their will or 

 understanding. All our judgements of men are the result of 

 moral feelings and not of the will ; it is the feehng which disr 

 poses men to religion, as the greatest intellect is not necessarily 

 the most devout. Hence it may be determined whether this 

 ♦Joctrine of physiognomy be dangerous to morality and religion in 

 ceneral, or whether it does nnt furnish new and wonvincing proofis 

 of ■both being natural to man. We also sec that it elucidates 



D 4 th^ 



