IRREVERENCE. Their children are called by the names of their deities: these names are used and spoken in the most irreverent manner; and their devotions are GENERALLY characterized by anything rather than that solemnity which I have always supposed a large Veneration would exhibit. It is in a religious point of view that I have supposed Self-Esteem would not much operate to moderate a large Veneration.

Such being the facts respecting this organ, and the feeling phrenologically dependent upon it, the question arises, how do we account for the great strength of the religious feeling in the Hindoo character? To answer this inquiry, we need, first, to examine this feeling as to its actual development in practice, and then we shall, probably, be able to give a satisfactory phrenological analysis. The Hindoos, it is true, are a VERY RELIGIOUS PEOPLE. There is, probably, no people on earth among whom religion exerts a more extensive influence upon all the relations of life, than it does among that people. With respect to every individual, religious ceremonies commence at birth—nay, BEFORE birth-and continue till after death. Apparatus for religious purposes is found "on every high hill, and under every green tree." Temples are multiplied in every village. Sacred places, and places of pilgrimage, almost innumerable, are found in every part of the land; and not only this, but those places are resorted to, at stated times, by thousands and tens of thousands of devoted worshippers. A greater number of days than are appropriated to the Christian Sabbath are devoted by them, each year, to religious purposes. Religion, with the Hindoos, is carried into every department of life; and it would sometimes seem as if EVERY THING is subordinate to religious feelings (I purposely avoid the use of the word principle). Both time and money are lavishly spent in its gratification; and not only this, but often, under its impulses, the greatest austerity and self-torture are practiced; life itself is surrendered, and the life of those most dear by natural ties is violently taken. What constitutes the strength of such a powerful feeling, is, in a phrenological view, a very interesting question, and the more interesting after the remark above made, that Veneration, which, PAR EXCELLENCE, is regarded as THE RELIGIOUS FACULTY, is not generally large in the Hindoo. To render the above description of their religious character more complete, and prepare the way for a true analysis, it should be remarked, that they are very superstitious. Nothing is too absurd to be believed. The more improbable and absurd a story or relation may be, the more sure and implicit, it would often seem, is the credence it gains among the people. Many of the most important religious ceremonies are founded on the merest vagary of the imagination of some saint; and some of the most sacred places have acquired their celebrity from some incredible exploit of some imaginary deity. An inquiry respecting the truth or falsity, the reasonableness or unreasonableness of a religious act or series of acts, seldom enters the mind of a Hindoo. That EVERY BODY believes a thing, is a sufficient reason for his believing it; that his fathers have pursued a practice before him, is a sufficient reason why he should pursue it. And when any practice, or ceremony, or pilgrimage to a new sacred place is proposed—provided nothing is required which conflicts with any established religious usage, or his depraved appetites, absurdity and unreasonableness are only arguments to command his assent and practice. I might adduce almost innumerable facts to illustrate the truth of this description of character. But this is not necessary. The phrenologist will have no difficulty in giving it its true analysis, and placing it upon its true phrenological basis. The religious character of the Hindoos, it appears to me, depends upon the combined activity of Cautiousness, Approbativeness, Self-Esteem, and Marvelousness, connected with small Conscientiousness and intellectual powers. Marvelousness is rather large (I have thought it must average larger than is exhibited by my table; a deficient intellect, however, would give a moderately-developed organ greater power): this accounts for the highly spiritual and superhuman element of their religion. But the great strength of their religious feeling depends on their immense

Caution and Approbativeness. In ninety-five out of a hundred heads these two organs will be found to be predominant. Hence, FEAR is the prevailing_element-fear of man, and fear of the gods. Nothing is more terrible to the Hindoo than the idea of being expelled from caste, or of enduring the frown of public opinion. Singularity brings an odium which he cannot sustain. Nothing is more difficult for him than to pursue a course of life which is contrary to custom. We tell them of the folly of their superstitious practices-they reply, Every body does so;" or, " Our fathers have done so before us, and what can we do?" Such excuses are continually offered by them when urged to embrace a purer religion. I have now in mind a number of individuals who are apparently convinced of the truth of Christianity, but who are evidently deterred from embracing it by the activity of a powerful Approbativeness, combined with an equally powerful Cautiousness. It is true that Self-Esteem, which is usually large, will, after an individual has arrived at a certain point of conviction and inquiry, operate as an antagonist to Approbativeness; but, before this point of inquiry and conviction is reached, as is the case with the great mass of the people, the whole weight of the influence of both organs is thrown into the same side of the scale. To this influence that of an immense caution is added. These, with a moderate development of conscience and intellect, present a combination of great power. Thus much for the religious part of the Hindoo character-though it is impossible to separate any considerable part of his conduct entirely from religion.

Affection for offspring is a strong characteristic in the Hindoos. Still, nothing is more common than harshness and cruelty to children. Parents have been known to attempt to take the life of their children who have embraced Christianity. In some parts of India, infanticide in respect to female children is practiced to an alarming extent. So inveterate has this practice become, that the strong arm of British power has not been able to make it cease. But how, it may be asked, can this disregard of the life of offspring be consistent with large Philoprogenitiveness. The fact is indisputable, that the two DO EXIST. A solution of this problem is obtained by having recourse to the combination of predominant organs above alluded to in explaining their religious characterApprobativeness, Self-Esteem, and Cautiousness, with small Conscience. This treatment of children is dependent upon the all-powerful feelings, PRIDE and FEAR. The ostensible reason assigned by the Rajpoots, among whom it is practiced to a fearful extent, is, that they cannot hope to contract alliances for their daughters worthy of their rank, and meet the expenses which custom says MUST be incurred on the occasion of their marriage. Hence, they say, it is better that their daughters should die in early infancy. In a late paper on the subject, from investigations carried on under the sanction of the British government, many facts were related showing the strong parental feeling on the part of the parents, especially that of the mother; but that, powerful as this feeling is, it is surpassed in energy by an indomitable pride. Perhaps, in some other parts of the world, infanticide may owe its origin and support to other feelings than those here mentioned as being at its foundation in India.

Another prominent character of the Hindoos is licentiousness. Their character in this respect is what a phrenologist would suppose it must be, from such a comparative development of Amativeness and Conscientiousness. There are virtuous exceptions-yet purity in either sex is rare. I have been told by Brahmans, that probably not five in a hundred of their caste are free from this vice-some have said, not one in a thousand. With other castes the case is not much better, and with some castes there is no pretence to virtue. The language of the people hears unequivocal testimony respecting the morals of the people. Innumerable low, vulgar words and expressions characterize the common familiar intercourse of both sexes, and all ages and conditions. Daughters must be married in childhood, often when two or three years old. From six to ten is the more common age. For a daughter to remain unmarried after she comes to the age of eleven or twelve, is to her family an insupportable dis

grace. The ceremony being thus early performed, the marriage is consummated, and the parties go to live together as soon as they come to the age of puberty. There is often considerable disparity of age between husband and wife-the latter being a mere child some years after the former has arrived at years of maturity.

Lying is another vice, more frequent, if possible, than licentiousness. It is an every day remark, that "the world cannot go on without lying-that a man cannot make his way in life without having recourse to falsehood and deceit;" and, judging from their conduct, this motto has its origin in sincerity. Lying appears almost like a second nature. They often tell a falsehood when the truth would answer better even for present selfish purposes. This trait arises rather from Conscientiousness being, in development, fur below other powerful organs, than from large Secretiveness. Such would be the inference from the comparative development of the two organs; such would, at least, be the inference from actual observation of their conduct, though Secretiveness is often a large organ, and attended with its peculiar manifestations.

Thieving is another common vice of the Hindoos-scarcely less common than the two just mentioned, especially among the lower classes. With the higher classes there is more restraint, from Approbativeness and Self-Esteem. The gratification of this propensity is characterized rather by petty depredations upon the property of others to gratify present wants, than by the purloining of large sums to increase personal wealth. I have regarded it as connected rather with a small Conscientiousness, than large Acquisitiveness and Secretiveness. As a people, their heads are remarkably thin in the frontal and temporal region. By not making allowance for this ABSOLUTE THINNESS of the head, I think I have marked the organ higher than its comparative size will justify. Still, they have one mark of large Acquisitiveness-selfishness. It has been often noticed that altercations and contentions which are seen in the streets, and on public occasions, are concerning PICE, their smallest copper coin. But selfishness is seldom exhibited in the shape of providence, or care for the future. They are a most improvident race.

Attachment to home is strong in the Hindoo mind. When their country began to be overrun by foreign conquerors, it is recorded by historians, that, after the desolations of war, the inhabitants would return in a mass to rebuild the cities and villages on the same spot on which they had been destroyed years before, and each family would build its house on the spot formerly occupied.

Such is the nature of their religion, that many of its principles cannot fully be complied with when away from home; and some of its precepts positively forbid traveling in foreign countries-for pollution is contracted by coming in contact with people of a different race or caste. Hence, the feeling in question is doubtless stronger than the average presented by other people. As the organs of Concentrativeness and Inhabitiveness are difficult ones for me to estimate, not so much dependence can be placed upon the figures with which I have marked them in the table. Still, where the mark is very low, the organ is pretty certainly not large, and vice versa. But I am not so liable to mistake as to actual character. Whatever their Phrenology may be, the Hindoos are characterized by fickleness and inconstancy, want of perseverance, inability for patient investigation and independent study. They are, likewise, rather remarkable for the feeling of attachment to place.

In comparison with most European nations, they are weak, effeminate, and devoid of enterprise. This results, perhaps, in part, from the influence of a tropical climate, and subjugation, for so many centuries, to foreign rule. Time was, when they were comparatively far more distinguished for learning and the arts than they are at present. Some of the most ancient records extant are found in their language. Scientific knowledge, exhibited in their books, compares, in reference to some subjects, favorably with what was seen in Europe three hundred years ago; and, at the close of the last century, their manu→ ·

factures were sought for by the most civilized nations. They are, evidently, not what they once were; still, there is probably no nation, unless we except the Chinese, whose general character and habits have been so nearly stationary for so long a time. A. E. B. Comparative development and measurement of fifteen Hindoo heads, most of them Brahmans.

In inches and tenths.

t I have long ceased to attach any value to these measurements from the ear, as aids to the estimation of character. The distances are taken with good graduated callipers, and, probably, pretty accurate. Some of them may be of some assistance for judging of the comparative size of some important

organ.

THE above is an accurate likeness of VINCENT PRIESSNITZ, the discoverer of the Water-Cure. The portrait from which it was taken was brought from Grafenberg, Germany, by Dr. Shew, of New York. In vol. viii. (1846) of our Journal, will be found a description of his phrenological developments, and we now present our readers with a brief account of his invaluable discovery, which we copy, by permission, from the Water-Cure Manual. This system is rapidly gaining favor, both in Europe and America. The author of the article is A. J. Colvin, Esq., District Attorney of Albany. Concerning its correctness, Dr. Shew remarks:

"All who have read on the subject of Water-Cure, must have noticed that there were discrepancies in the accounts of different authors, concerning the discoveries of the immortal founder of the new system. My friend, Mr. Colvin, was nearly one year at Grafenberg. Being on very intimate and friendly terms