KIDD'S OWN JOURNAL. 
PHRENOLOGY FOR THE MILLION. 
No. XLIX.—PHYSIOLOGY or tue BRAIN. 
BY F. J. GALL, M.D. 
(Continued from Page 231.) 

In THE CASE WHERE THE QUALITIES and faculties, 
common to animals, and, at the same time, those 
proper to man, are equally active, there will thence 
result men who find themselves placed between 
the animal and man. They are stimulated by 
the one, and warned by the other; often degraded 
by the one, and often elevated by the other. They 
are great in vice, and great in virtue; In many 
respects they are excellence or wisdom itself. In 
many respects, also, they are subject to deplorable 
failmgs and vices. The most opposite qualities 
often make of them the most problematic beings; 
such were Louis XI, Charles V., Philip IL., 
James II., Catherine de Medicis, who, though 
under the influeuce of a superstitious devoticn, 
were the scourge of their subjects. These are the 
persons who experience, in the most sensible man- 
ner, the struggle of two beings at war within 
them. Such were Socrates, St. Paul, St. Augus- 
tin; who, having the most vivlent combats to sus- 
tain, may claim the most glorious prizes of virtue. 
When one or some of the qualities or faculties, 
whether animal or human, possess extraordinary 
energy, witile the others are only moderate, there 
hence results great genius; great talents in a par- 
ticular sphere of action, or certain propensities, 
good or bad, predominating over the rest. These 
talents and propensities constitute the character of 
the individual; and such a man will have the more 
difficulty in resisting their impulse, as the other 
forces, moral and intellectual, are less active. You 
have the musician, the mechanic, the poet,—all 
exclusive and ardent in their pursuits; but you 
have also the debauchee, the bravo, the robber, 
who, in certain cases, are passionate to such a 
degree that the excessive activity of these propen- 
sities degenerates into actual madness, and deprives 
the individual of all power to restrain them. 
You see, on the contrary, apathies and partial 
imbecilities—when, by the side of other qualities 
and faculties sufficiently well marked, one or a few 
organs are very little developed. With such an 
organisation, Lessing and Tischbein detest music: 
Newton and Kant have a horror of women. 
Finally, in the sixth class is found the crowd of 
ordinary men. But as the organs common to the 
animal occupy the greatest part of the brain, these 
men remain limited to the sphere of animal quali- 
ties ; their enjoyments are those of sense, and 
they never produce, in auy respect, anything 
remarkable. 
These six principal divisions are confounded by 
a thousand modifications, as happens to all the 
great divisions of nature. We know that the or- 
ganisation is rarely so fortunate, as to give to the 
faculties of a superior order the almost certain 
power of impressing a favorable direction on the 
inferior faculties. We may, then, admit as a truth, 
established by the laws of organisation, that, 
among men, a very small number would find, in 
themselves alone, the force, or sufficient motives 
to make a law for themselves, to determine them- 
selves to acts conformable to the dignity of the 
noblest propensities, sentiments, and faculties of 
man. 




291 
This would be the place to discuss the question 
—which of the two is the more virtuous man, he 
who does praiseworthy actions only from natural 
character, or he who has always temptations to 
withstand ? 
I have already answered this question in treat- 
ing of moral liberty. In fact, there is no real 
virtue, as Cardinal Polignac says, ‘“ except when 
the will, subjected to tle empire of reason, arrests 
the irregular movements of the heart, calms the 
tumult of the passions, quells their revolt, and 
subjugates them; a painful victory, and often the 
price of the greatest efforts. But the greater the 
self-denial and the sacrifice, the more elevated and 
sublime is the virtuous act.” 
Such is the judgment dictated by justice and 
reflection. But in this, as in every thing, it is not 
reason, but obscure feelings, which determine our 
conduct, and render us all, without our suspecting 
it, habitually unjust. Beauty, youth, strength, 
riches, are everywhere admired and sought; while 
ugliness, old age, weakness, poverty, are con- 
demned to the most afflicting privations. In the 
same manner, we give to the man naturally vir- 
tuous, as by instinct, all our esteem, all our admi- 
ration; while the most approved and the severest 
virtue of the man in whom we know the existence 
of a natural propensity to vice, always appears 
suspicious; 
Application of my Principles to Man, considered 
as the Object of Education. 
After what I have now said, it will no longer be 
objected to me, that the innateness of moral quali- 
ties and intellectual faculties involves the useless- 
ness of education, morality, religion, legislation, 
punishment, reward. The conviction must have 
been acquired, that these institutions are indis- 
pensable ; that in order to determine men to legal, 
noble, and virtuous acts, and in order that they 
may determine themselves to such acts, we must 
develop and cultivate internal means, and multiply 
and fortify external motives. Pascal has well 
observed, that one of the most essential advan- 
tages of the Christian religion is, that it thoroughly 
understands human nature; that is, all which is 
great, and all that is miserable in man, and that 
it presents to him the purest motives. In fact, 
the more numerous, noble, and strong, are the mo- 
tives, the more will man be enlightened as to his 
real interest, and the more disposed to make a good 
choice of his actions. We shall facilitate the 
resistance to certain too active propensities with 
the more success, the earlier the task of repressing 
them is commenced ; and by an education appro- 
priate to the individual, and commenced from 
infancy, we shall give more facility of acting, and 
more energy to the superior propensities, feelings, 
and faculties, and render the idea of the fatal 
results of immoral actions more lively and more 
habitual. 
What is the education, public or private; what 
is the legislation, criminal or civil ; what are the 
measures of government; what are: the institu- 
tions, social aad religious, which give to nations 
the most virtue, industry, and, consequently, 
happiness; which engender the fewest vices and 
crimes, the least persecution, intolerance, atrocities, 
corruption of domestic manners, trouble, and war- 
fare? The solution of these problems would be 


