his laws. These laws govern universal nature, animate and inanimate They are the grand instrumentality by which alone this enjoyment is secured. Nor can there be any enjoyment except in and by such obedience, yet therein is PERFECT happiness. Nor do the happiest of mortals experience a tithe of that world of unmarred and almost angelic pleasure attainable by means of such obedience. Yes, thanks to our beneficent Creator, we can all be happy-almost infinitely so-provided we conform to this single condition.

Well may we, then, exclaim with David, "O how love I thy laws! They are my meat and my drink day and night." Since we constitutionally love happiness, shall we not, therefore, proportionally love lawits only constitutional instrumentality? Nor should we limit this love to the moral laws merely. We should love ALL the laws of our beingshould love the physical as promoters of the moral-should love the laws of diet, of exercise, etc., as means of promoting the observance of the moral, and of course the consequent enjoyment. And the one leading object of this Journal will be to expound these laws-physical, mental, and moral, and also awaken in its readers a LOVE for them-a love surpassing all other loves, the tender yearnings of connubial and parental love not excepted.

This great truth that man was created solely to enjoy, has been a cardinal doctrine of the editor for many years, and even formed the text of many of his lectures and writings. Few fully realize its scope—its im portance, its inimitable beauty, and above all, its applicability to the every-day affairs of life. To detail a few of those occurrences which have served thus to impress its praticability on his own mind.

While lecturing in Providence, R. I., in 1842, I sat at table near an eminent physician, who, besides being unusually intelligent, and appearing to enjoy life very well, paid unusual attention to his little daughter, about thirteen years of age, as much as if she were the idol of his affections. As I always make it a point to "draw out" such men, I started conversation, during which he related the following anecdote. His aunt, on her dying bed, gave him this piece of advice.

"Do not do as I have done-put off enjoying your family till you get rich; but enjoy it as YOU GO ALONG. Take warning from me. I have made myself a perfect slave all my life to get rich, so that I could give up work, and enjoy myself in the bosom of my family. We got rich, and thought we would retire in a few years to enjoy home, but have kept putting it off from year to year till it was too late; and here I am, bedridden with age and infirmities, unable to enjoy either my family or the property I have labored so hard to acquire. When I was capable of enjoyment I could not afford to take the time; and after I had the means, I had lost my powers."

He said he profited by her advice, and made it a settled rule, however pressing his business engagements, to spend a portion of each day in enjoying himself with his family. Yet his ideas of enjoyment seemed to be confined mainly to domestic pleasures.

In 1845, I took passage on the North River steamboat Troy, for New York. At Newburg, some convention occasioned an unusual rush of passengers, and as dinner is usually served immediately after leaving the Newburg dock, the steward, taken by surprise, had not provided enough for all who sat down. As he came round for the tickets, the man who was seated at my left complained about his scant fare. The steward aplogized, explained the cause—the extra rush of passengers just as dinner was ready-said he would take care to prevent anything of the kind hereafter, and re-tendered the dinner fee. The passenger replied that it was not the money but the good DINNER he wanted-that half-dollars were plenty, but that he could enjoy only one dinner per day, and that one he wanted to enjoy, adding, that he had nearly lost this dinner, and could never again recover that loss.

The passenger, having called on me professionally in 1842, and had a good deal of sport over his examination, recognized me, and reiterated the idea, that this defective dinner could never be made up to him—that, as dinner came but once a day, the loss or deficiency of any one meal was irreparable, because, however well he might enjoy all his other meals, that one must be enjoyed in its time or not at all.

Sensualist as he was, and thinking only how he could enjoy animal pleasures, his remark furnished a new and practical illustration of the cardinal doctrine of enjoying life AS WE WENT ALONG, I had so long entertained in theory. And so far from stopping here, I began to run it out in its various other applications to the details of every day life—its application to domestic pleasure being already before me. And, what was more, I resolved to PRACTICE upon it, even in these its details. And to practice AT ONCE; and accordingly commenced that disposition of my affairs, general and particular, with this general principle for the basis of my life. I endeavor to eat and drink, and do all I do for the sole purpose of ENJOYING it all. Others may tug and toil in order to accumulate the means of enjoying the future, but let me live in and for the PRESENT. Not that I would make no provision for the future, but that I would enjoy the very act of making such provision, as well as the provisions after they are made. I write this very article, and all I write, because it gives me PLEASURE. And when I have written to satiety-till to write more occasions pain—I turn to something else which then gives me pleasure. [ work upon my little homestead-plant, set out trees, and till the ground— because, and as far as, I take pleasure in so doing, but no farther; and when just comfortably tired, renew my mental labors, or rather pleasures,

and thus endeavor to render life a perpetual holiday; and the result is that I have enjoyed the past year more than any other ten years of my life, and intend to enjoy the present still more. This is the duty, this the privilege of us all. This principle carried out practically into all the little affairs of life, constitutes the greatest philosophy of our being, and should be the pole star of all we say, do, and are.

Reader, you now understand us when we wish you a HAPPY NEW YEAR." We would fain persuade you to turn over a new leaf—to open a new life account. We shall endeavor to induce you to begin to-dayNow-to fulfil fully this one great end as well as privilege of your existence. And those who have already rendered themselves more or less unhappy for life, should render themselves as comfortable as they can.

Yet, in thus seeking personal enjoyment, we need not and should not forget the happiness of others of all mankind. Indeed, in and by rendering others happy, we promote our own enjoyment. The selfish cannot possibly be happy. They violate a fundamental law of their naturea law which requires them to do good to others, and rewards them in per. sonal pleasure. Nor is there a duty of life which is not also a pleasure. I am no stoic, Phrenology clearly teaches the Epicurean philosophy, in the broadest sense of the term. I would not live to eat, but I would eat to enjoy both the eating itself and that health which right eating imparts. And when we eat in the best manner for health, we thereby also eat in the best manner to ENJOY that eating itself. Self-denial, strictly speaking, forms no part of nature's institutes. Happiness is her only motto.

These

But mark: since all enjoyment flows from obeying the laws of our being, our doctrine gives no countenance to animal indulgence as such. It interdicts every species of sin and vice, not merely on account of its own intrinsic heinousness, but also on account of the SUFFERING attendant on every wrong thought and deed. It teaches unblemished morality, by the most effectual of all motives-the personal pleasures necessarily consequent thereon. Hence, to render ourselves thus happy, we should study the laws of our being, and, indeed, of universal nature. laws it will be the object of every number, every page of this volume to expound. This exposition of the mental and moral laws Phrenology furnishes, and this volume will endeavor to interpret. And these mental laws involve the physical-the laws of health, its preservation and restoration, which our pages will also embody. We repeat we shall do our utmost to render this the happiest year to all our readers of their whole lives, by showing them how to fulfil the conditions of happiness. This is what we mean by wishing our readers a HAPPY NEW YEAR.'

ARTICLE II.

PHRENOLOGY: ITS DEFINITION, ITS PROOFS, AND ITS UTILITY.

PHRENOLOGY points out those relations which exist between the conditions and developments of the brain, and the manifestations of the mind. Its only fundamental doctrine is that every faculty of the mind or class of mental operations, such as courage, fear, friendship, etc. is exercised by means of some particular portion of the brain, called its organ, the size of the latter being the measure of the power of the former. Is this, its constituent doctrine, TRUE? Are particular portions of the brain larger or smaller according as particular traits of character are stronger or weaker? This is established by two facts.

FIRST: The brain is the organ of the mind. This is too universally admitted to require proof, and may therefore be assumed.

SECONDLY: Is, then, this brain a single organ, or is it a congregate of organs ? Does the WHOLE brain think, and remember, and love, and hate, etc., or does one portion of it reason, another worship, another make merry, another take vengeance, and the like? The decision of this question affirmatively establishes the fundamental basis of phrenological science; negatively, overthrows it. This question is settled affirmatively by the following considerations.

1. If the brain were a single organ, it could exercise but one function at a time. Thus, while it was thinking it could not talk, and while talking, or eating, or loving, or hating, or anything else, it must suspend all the other mental operations; so that the speaker, while enunciating one word, must suspend thought, and feeling, and everything else, and while thinking what to say must stop saying. Yet we can walk, and think, and talk, and love, and remember, and construct, and many other things, all at one and the SAME TIME, the mind being, in this respect, like a stringed instrument, with several of its strings vibrating in concert, instead of like a wind instrument in which previous sounds cease as soon as succeeding

ones commence.

2. As mental derangement is caused by cerebral disorder, if the brain were a single organ, the mind must be sane or insane AS A WHOLE; whereas monomania, or a derangement of one or more faculties, while others remain sound, is the usual form of this disorder. This fact alone establishes the plurality of the brain and mental faculties.

3. A similar argument applied to the fact that some persons are remarkable for some kinds of talent, memory, and the like, yet deficient in others, while other persons are deficient where the former excel, and excel where the others are deficient, conducts us to a similar conclusion.

4. A range of facts still more demonstrative, is furnished by injuries of the brain. If any relation exists between any one faculty of the mind and organ of the brain, any affection of either must similarly affect the other, and any inflammation of any organ must exalt the function of its corresponding faculty. That this is actually the case, that when the organ of Tune is wounded, and consequently inflamed, it creates in the patient a desire to sing, and thus of all the other mental faculties and cerebral organs, is established by an order and amount of proof absolutely conclusive. Nor is there any evasion of this class of facts. They drive the nail and clench it. The great number of facts of this class already published in the Journal, and also in other phrenological writings, render a detail of them here unnecessary, nor have we room for them.

5. COMPARATIVE Phrenology, or the perfect correspondence found to exist between the phrenological developments and the various characteristics of animals, constitutes the great proof of this science. This argument is founded in the similarity existing between man and animals. Thus, when the Deity has once devised the stomach as a means of resupplying exhausted nutrition, all animals have an organ analogous to the human stomach. All seeing animals see like man, by means of eyes and light-the same optical laws governing the vision of both. By one common principle of muscular contraction as a means of motion it is that the eagle soars aloft beyond our vision, the whale plows the stupendous deep, and man walks forth in the conscious pride of his strength. And thus of all functions performed by man and animals in common. If, therefore, Phrenology be true of man, it is of course true of animals, and the reverse. If it be true at all it pervades every species of organization, from its lowest grade all along up to the highest. Either no relations exist between the form and developments of the brain, or else all is relation. What, then, are the FACTS of the case?

Phrenology locates the animal propensities at the SIDES of the head, around and between the ears, the social affections in its back and lower portion, the aspiring faculties at the crown, the moral on its top, and the intellectual in the forehead, the perceptives which relate man to matter around the eyes, and the reflectives in the upper portion of the forehead, as seen in the accompanying outline of its groups of organs. Now we know that animals have, at best, only feeble religious and reasoning faculties. If, therefore, they also lack the cerebral ORGANS of these faculties—have little brain in the TOP of their heads-Phrenology is true; otherwise, not. And if they also lack the reflective organs, as we know they do the faculties, the proof is doubled. And since their propensities embody almost all their mentality, Phrenology being true, their brain will be found mainly AROUND AND BETWEEN THEIR EARS. And thus we find it is. Their brains are devel oped exactly as, Phrenology being true, they should be. Compare the