o68 Phrenology. 



performance of two of the most important of our moral obligations 

 — our duty to ourselves and our duty to others. 



The manifestations of the one — love of approbation, have re- 

 ceived a variety of appellations. When evinced in efforts to at- 

 tract attention by dress, manners or conduct, we call it love of 

 distinction, in education it is styled emulation, and it shows itself 

 in every variety of degree, from the fondness of what is called 

 compliments, to the love of glory and fame. In Europe and this 

 country it gives rise to numerous titles, etc. Boys are less anx- 

 ious as to the opinion of others than girls. 



There are people in the world who know everything. 'Twere 

 a vain attempt to instruct them. Consequently they must always 

 take precedence, and it would be presumptuous to question their 

 right so to do. The first person I, is frequently used by them, 

 and the affirmative, rather than the doubtful manner of speech, is 

 particularly tJieir liabit. If insane, they are prone to imagine 

 themselves kings. And such examples occur even in this country, 

 and indicate the predominence of self-esteem. These two pro- 

 pensities combined create that peculiar susceptibihty in regard to 

 the behavior of others, called touchiness. 



Phrenologists maintain, that man is naturally a moral and reli- 

 gious being; or, in other words, that he is endowed with certain 

 feelings which lead him to morality and religion. If this be true, 

 say many objectors, what need is there of a revelation? we an- 

 swer great need. The powers which lead us to perform our duty 

 in relation to the Supreme Being and to our fellow-beings are in- 

 nate, but they require direction in order to manifest themselves le- 

 gitimately and as they should. Therefore our heavenly Father 

 has revealed himself and his will to us, and thus guided in their ap- 

 propriate developments our moral and leligious powers. 



When we contemplate our physical organization and mental 

 constitution, and see what infinite pains the Creator has taken to 

 provide for our preservation, can we reasonably suppose that he 

 has left to chance the most important of all our relations.'' certain- 

 ly not; and accordingly we find that he has united us to himself 

 by a strong tie. 



The next question is — does the manifestation of these moral 

 and religious faculties depend on organization? Phrenology 

 says aye, and in this, as in every other case, appeals to observa- 

 tion. 



Many dislike to admit, for a moment, the possibility of separa- 

 ting morality from religion. Yet common life affords innumera- 

 ble instances of action predicated upon the truth, whether actual 

 or supposed, of this very proposition. Witness the civil code 



