130 PHYSIOLOGY. 



20. The chief doctrines which Phrenology claims to have 

 established are the following : 



l.fThat the moral and the intellectual faculties are in- 

 nate. 



2. That their exercise, or manifestation, depends on organ- 

 ization. 



3. That the brain is the organ of all the propensities, sen- 

 timents, and faculties. 



4. That the brain is composed of as many particular 

 organs as there are propensities, sentiments, and faculties, 

 which differ essentially from each other. These four pro- 

 positions may be said to constitute the phrenological doc- 

 trine, and they are sustained by such numerous experiments, 

 observations, and facts, that a large proportion of enlighten- 

 ed physiologists of the present day acquiesce in their cor- 

 rectness.j 



21. jr Another and a different proposition, however, and one 

 which, by many, is erroneously supposed, alone, to constitute 

 Phrenology, is, that we are able to recognise on the exterior 

 of the skull, the seats of the particular organs, or intellectual 

 and moral faculties, and thus determine the character of in- 

 dividuals^ This proposition has not received that general 

 concurrence of Physiologists, in its support, which has at- 

 tended the former ; but there are so many zealous and able 

 inquirers now in the field, and such is the ardour in pursuit 

 of knowledge, connected with this subject, that a few years 

 at farthest, probably, will suffice to overthrow or establish it. 



22. I have already mentioned some facts, to prove that 

 the brain is the organ of the mind, and that the condition 

 of that organ influences the mind ; let us now inquire whether 

 the mind, in every act, employs the whole brain as one organ, 

 or whether separate faculties of the mind are connected with 

 distinct portions of the brain as their respective organs 1 



23. It is a well established fact in Physiology, that differ- 

 ent functions are never performed by the same organ, but 

 that each function has an organ for itself. .; Thus the eyes 



