Phrenology. 85 



eth i( a body, as it hath pleased him, and to every seed his own 

 body ; so also in the resurrection of the dead ; it is sown in cor- 

 ruption, it is raised in incorruption ; it is sown in dishonor, it is 

 raised in glory ; it is sown in weakness, it is raised in power ; it 

 is sown a natural body, it is raised a spiritual body; there is a 

 natural body, and there is a spiritual body." (St. Paul.) 



Of the future association of our minds with that new and spirit- 

 ual body, we can no more form a distinct conception, than we 

 now do of the existing connection with our living acting frames. 

 They obey the mandates of God's vicegerent, the immortal 

 mind, which is truly and locally enthroned in the superior region 

 of the head, to rule the inferior body, employing its members 

 as servants to fulfil its commands, and in that manner to accom- 

 plish the will of the infinite Creator. Great dignity is thus im- 

 parted to our reason and to its temporary residence in the head, 

 its truly regal palace. But the human mind soon finds the lim- 

 its of its power in every department of nature. It comprehends 

 indeed, the celestial mechanism, and demonstrates the existence 

 and the ratio of gravitation and projection, but understands not 

 their nature and origin ; it penetrates the chemical constitution of 

 bodies, and ascertains the laws by which the heterogeneous atoms 

 rush into union, while it cannot fathom the essence of the par- 

 ticles, nor even prove the reahty of matter. The mind com- 

 mands the hand to move, and it instantly obeys, to perform its 

 behests of anger or of love — while the mind itself perceives not 

 the nature of the influence, nor the manner of its movement, 

 and thus phrenology forms a perfect parallel with all we know of 

 nature and of nature's God. With us, rests the knowledge of 

 the effects ; with him, the cause and the manner of the connec- 

 tion. Philosophy then, equally with religion, bows before the 

 throne of the Supreme, and while it renders grateful homage for 

 the glorious illumination which he has poured into our minds, it 

 acknowledges with profound humility, that our light at last ends 

 in darkness — that none by searching can fully find out God — 

 nor comprehend the Almighty unto perfection, for it is higher 

 than heaven what canst thou do, and deeper than hell what 

 canst thou know ! 



Phrenology then stands, exactly like the other sciences of ob- 

 servation, upon the basis of phenomena, and their observed cor- 

 respondence with a theory which is deduced from them. The 



