-much more of several of them—would destroy the integrity and personality of the human soul, so that it would become something else. Unless we possess all our faculties in another state of being, we shall not be ourselves, but shall be another order of beings, and wholly disconnected with ourselves—that is, ourselves here, will no more be ourselves there, than a fish, if it could be converted into a human being, would be a fish as before. We shall possess Amativeness, Alimentiveness, Acquisitiveness, Combativeness, Approbativeness, and the like, there as much as here, and have a legitimate sphere in which, and objects on which, to exercise them, else we cannot be the same beings there that we are here. The writer of the above seems not to know, or to have forgotten, that great and beautiful phrenological law, that all the faculties are capable of a TWO-FOLD action. Thus Amativeness may be exercised in coarse sensuality, which corrupts and is sinful, or in a pure, elevating, and refined love of the MENTAL gender, so to speak, of the opposite sex. The masculine and feminine consist even more in this mental than physical sensuality; and in another state these mental genders can assimilate and love each other quite as well as here, only with an ardor of purity and power, infinitely higher than here, as our faculties will be more exalted. As one of either sex, with this faculty feeble-none, from the cradle to the grave, are WHOLLY without it—is a mongrel, and exceedingly imperfect, so its absence, in another state of being, besides destroying the integrity or personality of the soul, as just shown, would deprive it of one of its important powers of enjoyment, as well as pure and holy class of emotions. Yet the full force of this point will be fully comprehended only by those who understand and FEEL that "SPIRITUAL LOVE," so fully developed in "Love and Parentage."

This duality of action appertains equally to all the other faculties, as shown in vol. iv. of the Journal, and will be more fully shown in the revised edition of "Religion," which the editor is now preparing, and obviates our friend's difficulty altogether.

Several letters have recently reached us on this very subject. It is one of much importance-perhaps too much to be thus cursorily dismissed-yet we have already protracted our remarks on it far beyond our original intention, though now barely laid it open for individual reflection. We commend it to general consideration, yet shall discuss it much more fully in " Religion," and there give, what no phrenological author has yet attempted, the state of the soul and mode of its existence hereafter. Of the time of its publication, due notice will be given in the Journal.

PHRENOLOGY is gaining converts in ENGLAND, FRANCE, and GERMANY, at a rate never before equaled, and we feel assured that AMERICA Will not be found in the rear.

ARTICLE LX.

PHRENOLOGICAL DESCRIPTION OF ANDREW J. DAVIS, THE POUGHKEEPSIE BY L. N. FOWLER.

CLAIRVOYANT.

MR. DAVIS's head is of full size, being twenty-two inches in circumference, and well proportioned to his body. His mental or nervous temper. ament predominates; the motive, or bilious, is next in power, with only a fair amount of the vital: consequently, the strongest tendencies of his mind are intellectual, and his enjoyments are elevated, rather than animal or sensual.

His mind is highly active and very susceptible, and he is easily influ enced or awakened by external objects or internal emotions. He has great power of endurance, both mental and physical, and his system is inore free from disease or debility than that of most persons. His mind

acts with great freedom and clearness: in this respect he has the advantage of most men. The restraining elements of his mind are none of them large. He has barely caution and forethought enough to prevent misfortune, but not to produce unnecessary restraint: excitement might lead him beyond the bounds of prudence.

Another strong trait is, power to decide upon a course of action. He is much under the influence of Hope, and his mind is continually sustained with anticipations of future good and success. The predominance of his brain is in the frontal and coronal region; hence, he possesses the power of controlling his selfish and social feelings. He enjoys the society of friends when circumstances bring the social feelings into action, yet the influence of this class of organs is not controlling in his character. Adhesiveness should be larger, in order to have a balancing influence. He is much attached to place and homestead, or the spot of his choice; is independent in his feelings, but not proud, haughty, or distant; and does not lean on others for opinions or advice.

Combativeness and Destructiveness are distinctly and fully developed, and give him a good degree of force and energy of mind. He is not backward in doing what the occasion requires, and is quite fond of muscular action and general exercise, particularly that of walking, and is less fatigued by this kind of exercise than most persons. His appetite is good, yet subject to his judgment and will. He is rather ambitious to excel, and gain popularity; but this is not a ruling element of mind. Secretiveness is not large. He is disposed to express his mind freely; is not cunning or artful, but, on the contrary, has a tendency to be too plain, candid, and blunt spoken. He says what he has in his mind to say, and what he thinks to be the truth, leaving the consequences to take care of themselves. He is naturally below mediocrity in the exercise of the feelings of devotion and respect, and when he does exercise that feeling, it is directed more by the other faculties than by its own instinctive power; but he has strong admiration, which may increase the action of Veneration. His sense of the spiritual and its influences is strong, but love of th curious, novel, and marvelous, is moderate. He would not go far to gratify mere curiosity. His Benevolence is large, but his sympathies are directed more to objects of distress than to religious associations. He has naturally good mechanical abilities, great versatility of talent, strong imagination, and more than common scope of mind; is a great admirer of the beautiful, perfect, grand, and magnificent; very fond of natural scenery, of oratory, and display, and liable to be enthusiastic in his feelings, and is inclined to magnify and give very full descriptions of his various emotions, and of what he knows and has seen. He seldom, if ever, falls short of the truth, but uses extravagant language, and does full justice to his cause.

His practical talent being large, and Veneration moderate, disposes him

to go forward to learn what is new, and encourage the spirit of the nineteenth century, rather than to dwell upon the past, and adhere to old customs and measures.

His Mirthfulness is large, rendering him quick to perceive the ridiculous; and he is well qualified to enjoy fun and give jokes. His intellect is of the most available kind. He has a full development of the frontal lobe, and is particularly full in the region of the perceptive faculties-resembling very much the fore-head of Elihu Burritt, the Learned Blacksmith. He has an uncommon desire to know what is going on around him, and to identify mental phenomena; is quick to acquire a knowledge of the general features of a subject, and can scan more ground in a given space of time than many; is great at fact gathering; has uncommon range of thought and scope of mind, and is very observing where real information is to be obtained, but is not governed by mere curiosity. He has a strong desire to travel, a good local memory, and is very fond of natural scenery, particularly of the wild and romantic; has quite correct ideas of the elapse, and different periods of time; is punctual in his engagements, is quite systematic, fond of order and arrangement, and much annoyed by confusion or discord. His strongest reasoning power is Comparison, which disposes him to analyze, criticise, and compare. He too easily satisfies himself with reference to the principle involved, and is liable to predicate too much upon it, as thus understood, in consequence of the perceptives being larger than the reasoning faculties, and Causality less than Comparison. He infers and compares, more than reasons from cause to effect; is unusually smart, and would generally pass as having more mental power than he really possesses, especially with a good education. He might excel as a scholar, and has a great fondness for history and narratives; also, the natural and exact sciences, and would be particularly fond of the study of astronomy.

His ability to use language is good, but not equal to the rapidity of his thoughts or the extravagance of his ideas. He has quick perception of shape, outline, and proportion, correct notions of distance, and can be a fair accountant.

One of the strongest traits of his character arises from the organ called Intuition, or Human Nature. It gives him an intuitive perception of human nature, of motives, and the result of causes; also, intuitive judg ment on subjects presented for investigation. He has more perseverance and unwillingness to change his purposes, than will and decision.

The above are the natural traits of his character, or tendencies of mind. The peculiar circumstances surrounding him, and the singular manner in which his mind has been developed, may have had an influence in exciting some faculties and restraining others beyond what Phrenology can recognize.

MISCELLANY.

66

HONOR AND CONSCIENCE.

THE PHRENOLOGICAL JOURNAL for May is as good as ever. While reading the description of the Hon. Thomas H. Benton, we were struck with the passage on the 141st page. We thought we should like to ask friend Fowler, how a man can have a strong" sense of " honor," and yet be deficient in Conscientiousness, and almost wholly wanting in "Spirituality?" We have ever thought that Conscientiousness was honor's main-spring, so to speak; perhaps we are mistaken.—The Missionary.

ANSWER.-Honor is the product of Approbativeness. Those in whom this faculty is "strong," combined with large Alimentiveness, pride themselves, or place their honor, in eating and drinking more than others; combined with Combativeness, in fighting, and the like; with Acquisitiveness large, in their riches ;and thus of its other combinations. Hence, those who have large Approbativeness, and small Conscientiousness, may have the highest sense of honor, without regard to honesty and moral principle, and even consider it honorable to cheat, and indulge their other propensities. On the other hand, those who have large Conscientiousness and small Approbativeness, may be rigidly honest, yet have little regard for honor or reputation. This doctrine of the combinations, besides accounting for phases of character explained by no other system of mental philosophy, constitutes a most beautiful and instructive analysis of mind.

A correspondent thinks we did not give Benton due credit for Benevolence. This organ is well developed in head, as its faculty is conspicuous in character; yet the martial position in which our likeness was taken-copied from the way he stood when the artist fitted the cast of his head upon its pedestal-makes it appear to be larger than it really is. The original bust cast on his head, and of course an EXACT representation of his developments-and his hair was so thin, all of them are accurately represented—can be seen at our office. His enemies will of course think we made him out too good, and his partisans, too bad; but we are quite willing that our version of his developments should be submitted to the most rigid scrutiny.

JOSEPH C. NEAL wrote a great many most admirable illustrations of the effects of excessive or deficient faculties, of which the following admirable hits at undue Approbativeness is one:

OURSELF, YOURSELF, MYSELF.

And

The great error which all of us commit, in the conduct of our lives, is to suppose that we are the objects of observation-that society is deeply interested in our movements, and whatever we do is a theme for much comment. so, instead of acting independently, we feel as if under an iron constraint, forcing us often to act adversely to our own convictions of right, and to commit error with our eyes wide open to the sin. But it is a mistake, gentle readeryour mistake, and mine. We are naturally enough deeply interested in our