The code of morality framed by a legislator in whom the animal propensities were strong and the moral sentiments weak, would be very different from one instituted by another lawgiver, in whom this combination was reversed. In like manner, a system of religion, founded by an individual in whom Destructiveness, Wonder, and Cautiousness were very large, and Veneration, Benevolence, and Conscientiousness deficient, would present views of the Supreme Being widely dissimilar to those which would be promulgated by a person in whom the last three faculties and intellect decidedly predominated. Phrenology shows, that the particular code of morality and religion which is most completely in harmony with the whole faculties of the individual, will necessarily appear to him to be the best while he refers only to the dictates of his individual mind as the standard of right and wrong. But if we are able to show, that the whole scheme of external creation is arranged in harmony with certain principles, in preference to others, so that enjoyment flows upon the individual from without when his conduct is in conformity with them, and that evil overtakes him when he departs from them, we shall then obviously prove that the former is the morality and religion established by the Creator, and that individual men, who support different codes, must necessarily be deluded by imperfections in their own minds. That constitution of mind, also, may be pronounced to be the best, which harmonizes most completely with the morality and religion established by the Creator's arrangements. In this view, morality becomes a science, and departures from its dictates may be demonstrated as practical follies, injurious to the real interest and happiness of the individual, just as errors in logic are capable of refutation to the satisfaction of the understanding.

Dugald Stewart has most justly remarked, that 'the importance of agriculture and of religious toleration to the prosperity of states, the criminal impolicy. of thwarting the kind arrangements of Providence by restraints upon com

average duration of life in England were compiled for the use of the Life Insurance Companies; and from them it appears that the average duration of life was then 28 years -that is, 1000 persons being born, and the years of their respective lives being added together, and divided by 1000, the result was 28 to each. By recent tables, it appears that the average is now 32 years to each; that is to say, in consequence of superior morality, cleanliness, knowledge, and general obedience to the Creator's laws, fewer individuals now perish in infancy, youth, and middle age, than thus perished seventy years ago. Some persons have said, that the difference arises from errors in compiling the old tables, and that the superior habits of the people are not the cause. It is probable that there may be a portion of truth in both views. There may be some errors in the old tables, but it is quite natural that increasing knowledge and stricter obedience to the organic laws should diminish the number of premature deaths. If this idea be correct, the average duration of life should go on increasing; and our successors, two centuries hence, may probably attain to an average of 40 years, and then ascribe to errors in our tables the present low average of 32.*

SECTION III.

CALAMITIES ARISING FROM INFRINGEMENT OF THE MORAL LAW.

WE come now to consider the Moral Law, which is proclaimed by the higher sentiments and intellect, acting harmoniously, and holding the animal faculties in subjection. In surveying the moral and religious codes of different nations, and the moral and religious opinions of different philosophers, every reflecting mind must have been struck with their diversity. Phrenology, by demonstrating the differences of combination of the faculties, enables us to account for these varieties of sentiment

* See Appendix, No. IX. p. 422.

The code of morality framed by a legislator in whom the animal propensities were strong and the moral sentiments weak, would be very different from one instituted by another lawgiver, in whom this combination was reversed. In like manner, a system of religion, founded by an individual in whom Destructiveness, Wonder, and Cautiousness were very large, and Veneration, Benevolence, and Conscientiousness deficient, would present views of the Supreme Being widely dissimilar to those which would be promulgated by a person in whom the last three faculties and intellect decidedly predominated. Phrenology shows, that the particular code of morality and religion which is most completely in harmony with the whole faculties of the individual, will necessarily appear to him to be the best while he refers only to the dictates of his individual mind as the standard of right and wrong. But if we are able to show, that the whole scheme of external creation is arranged in harmony with certain principles, in preference to others, so that enjoyment flows upon the individual from without when his conduct is in conformity with them, and that evil overtakes him when he departs from them, we shall then obviously prove that the former is the morality and religion established by the Creator, and that individual men, who support different codes, must necessarily be deluded by imperfections in their own minds. That constitution of mind, also, may be pronounced to be the best, which harmonizes most completely with the morality and religion established by the Creator's arrangements. In this view, morality becomes a science, and departures from its dictates may be demonstrated as practical follies, injurious to the real interest and happiness of the individual, just as errors in logic are capable of refutation to the satisfaction of the understanding.

Dugald Stewart has most justly remarked, that 'the importance of agriculture and of religious toleration to the prosperity of states, the criminal impolicy of thwarting the kind arrangements of Providence by restraints upon com

raerce, and the duty of legislators to study the laws of the moral world as the ground-work and standard of their own, appear, to minds unsophisticated by inveterate prejudices, as approaching nearly to the class of axioms;-yet, how much ingenious and refined discussion has been employed, even in our own times, to combat the prejudices which every where continue to struggle against them; and how remote does the period yet seem, when there is any probability that these prejudices will be completely abandoned!'* The great cause of the long continuance of these prejudices, is the want of an intelligible and practical philosophy of morals. Before ordinary minds can perceive that the world is really governed by Divine laws, it is obvious that they must become acquainted with, first, the nature of man, physical, animal, moral, and intellectual; secondly, the relations of the different parts of that nature to each other; and, thirdly, the relationship of the whole to God and external objects. The present treatise is an attempt, (a very feeble and imperfect one indeed,) to arrive, by the aid of Phrenology, at a demonstration of morality as a science. The interests dealt with in the investigation are so elevating, and the effort itself is so delightful, that the attempt carries its own reward, however unsuccessful in its results. I am not without hope, that if Phrenology as the science of mind, and the doctrine of the natural laws, were taught to the people as part of their ordinary education, the removal of these prejudices would be considerably accelerated.

Assuming, then, that, among the faculties of the mind, the higher sentiments and intellect hold the natural supremacy, I shall endeavor to show, that obedience to the dictates of these powers is rewarded with pleasing emotions in the mental faculties themselves, and with the most beneficial external consequences; whereas disobedience is followed by deprivation of these emotions, by painful feelings within the mind, and by great external evil.

First, Obedience is accompanied by pleasing emotions

Praim. Dissert. to Supp. Encyc. Brit. p. 127.