any progress in the determination of fundamental faculties. The following extract from the writings of Theodore Jouffroy, a French philosopher, and distinguished pupil of Cousin-the acknowledged head of metaphysical science in France-presents a synoptical view of the classification of the eclectic school.

"In the actual state of human knowledge, the irreducible capacities of the human soul appear to me to be the following. First the personal faculty, or the supreme power of taking possession of ourselves and of our capacities, and of controlling them: this faculty is known by the names of liberty or will, which designate it but imperfectly. Secondly, the primitive inclination of our nature, or that aggregate of instincts or tendencies which impel us towards certain ends and in certain directions, prior to all experience, and which at once suggest to reason the destiny of our being, and animate our activity to pursue it. Thirdly, the locomotive faculty, or that energy by which we move the locomotive nerves, and produce all the voluntary bodily movements. Fourthly, the expressive faculty, or the power of representing by external signs that which takes place within us, and of thus holding communication with our fellow men. Fifthly, sensibility, or the capacity of being agreeably or disagreeably affected, by all external or internal causes, and of reacting in relation to them by movements of love or hatred, of desire or aversion, which are the principle of all passion. Sixthly, the intellectual faculties. This term comprises many distinct faculties, which can be enumerated and described only in a treatise on intelligence."

In all the systems that have been noticed, it is not

difficult for the phrenologist to perceive great imperfection. The first division seems, in nearly all of them, to have been made upon the same principles: but in the determination of the several faculties, and their arrangement under the two heads, very striking differences are perceptible. Different modes and degrees of activity have been mistaken for primitive powers; and mental operations which were supposed to originate in one faculty, are now known to depend upon the combined activity of several. Mr. Combe, in his essay upon the objections of metaphysicians, has very ingeniously shown that all their intellectual faculties, perception, conception, association, memory, imagination and abstraction, are reducible to conception: and this supposed faculty he elsewhere proves to be but an attribute of the general intellect.

The INSTINCT of animals has been resolved into its elements, and the chasm between man and the other creatures of creation narrowed to its proper limits.

II. As Pythagoras was among the first to divide the mind into two parts, so was he also among the first to assign it a habitation in corporeal organs. He considered the brain as the seat of the Rational, and the heart of the Irrational principle. Aristotle believed the soul to exist in the heart. Others thought the Intellect, or rational part located in the head, and the Passions in the viscera. Albertus Magnus, archbishop of Ratisbon, in the thirteenth century, convinced that so large an organ as the brain should have assigned to it more specific functions, made it the residence of certain conceived powers of the mind. Common sense, he placed in the

forehead, or first ventricle of the brain; thought, or judgment, in the second; and memory, or moving force, in the third. Pierre de Montagna, in the fifteenth century, published a work, in which was figured a head, representing the site of common sense, imagination, thought or judgment, memory and reason. Lodovico Dolci, the century after, issued a work containing a similar delineation Des Cartes conjectured that the pineal gland was the seat of the mind. "Willis considered the corpora striata the seat of sensation and attention; the medullary matter, of memory; the corpus collosum, of reflection; whilst the moving spirits emanated from the cerebellum." Charles Bonnet thought that each individual fibre was an organ of the mind. Different modifications of the views already given, concerning the disposition of the powers of the mind among the different portions of the brain, and other organs of the body, were, until the discovery of phrenology, treated with more or less attention by all learned men.

To the student of nature, it does not appear strange, that these speculations rose and fell,-that they rivalled and supplanted each other, and that they all vanished before the blaze of that light which Gall concentrated upon them with such burning power. For they had been the creatures of almost pure fancy, unaided by careful observation and induction. The viscera were proved to have no connection with the passions; and the fanciful system of Albertus Magnus, and all those of his followers, were seen to have no foundation in truth. Observation could contribute nothing to the support of Des Cartes or Willis; and their speculations, with those of their predecessors, on the habitation of the mind and

powers, will soon be known only in the pages of history.

The actual discovery of twenty-six of the fundamental faculties of the mind, and the organs through which they manifested themselves, was the first great step towards a proper classification. But the life of Dr. Gall was too short for the labor of founding and perfecting a science. Although he speaks of propensities, mechanical aptitudes, intellectual dispositions, and moral qualities; yet, besides the record of his invaluable discoveries, he has left us little more than a simple arrangement of the powers. In this he seems to have been guided merely by the relative position of the organs, commencing at the base, and proceeding regularly to the top. Accordingly, Amativeness is placed first, and Firmness last; while Cautiousness and Educability (Individuality and Eventuality of Spurzheim,) are associated together. Dr. Gall maintained that all the faculties have the same modes of action; and that a separation of them into two orders, founded upon their different modes of action, could not be made. Dr. Spurzheim, however, guided by the accumulated opinions of philosophers who had gone before him, was enabled to recognize two distinct classes of powers; and the two orders of AFFECTIVE and INTELLECTUAL FACULTIES proposed by him, have received the sanction of the greater portion of the phrenological world. Dr. Spurzheim maintained that perception, memory, and imagination, are attributes of the Intellect, and that the affective faculties have sensation alone. These views were rejected by Gall, Dr Spurzheim divided the Affective Faculties into Propensities, or those internal impulses which invite to certain actions, and

Sentiments, which, besides inviting to certain actions, are attended when active by a peculiar emotion.

The Intellectual Faculties he subdivided into four genera: the external senses; the faculties which perceive existence and physical qualities; those which perceive the relations of external objects; and the reflecting faculties. The following is Dr. Spurzheim's classification, as drawn out in Mr. Combe's last work.

ORDER II.-INTELLECTUAL FACULTIES.

GENUS I.-EXTERNAL SENSES.