compatible with the doctrine that the soul itself is
immaterial. Phrenology appears, and professes to have discovered
_certain other organs_, certain cerebral developments, which stand
connected with the various functions of thought and feeling; in other
words, to the _five senses_ which are universally recognized, it adds
_thirty_ or _forty_ organs in the brain, not hitherto known to exist.
But how does this discovery, even supposing it to be fully established,
affect the state of the question respecting the radical distinction
betwixt Mind and Matter? A material organization, in the case of man,
was always admitted; and the only difference which that discovery could
be supposed to make, must arise from the addition of certain organs to
those which were previously established. But why should the spirituality
of the soul be more affected by the one set of organs than it was by the
other? The ablest advocates of Phrenology have repudiated Materialism.
Dr. Spurzheim expressly disclaims it. "I incessantly repeat," says he,
"that the aim of Phrenology is never to attempt pointing out _what the
mind is in itself_. I do not say that the organization produces the
affective and intellectual faculties of man's mind, as a tree brings
forth fruit or an animal procreates its kind; I only say that organic
conditions are necessary to every manifestation of mind."--"If the
manifestation of the faculties of the mind depend on organization,
Materialism, it is said, will be established.... When our antagonists,
however, maintain that we are Materialists, they ought to show where we
teach _that there is nothing but matter._ The entire falsehood of the
accusation is made obvious by a review of the following considerations.
The expression 'organ' designates an instrument by means of which some
faculty proclaims itself. The muscles, for example, are the organs of
voluntary motion, but they are not the moving power; the eyes are the
organ of sight, but they are not the faculty of seeing. We separate the
faculties of the soul, or of the mind, from the organs; and consider the
cerebral parts as the instruments by means of which they manifest
themselves. Now, even the adversaries of Phrenology must, to a certain
extent, admit the dependence of the soul on the body.... We are,
therefore, no more Materialists than our predecessors, whether
anatomists, physiologists, or physicians, or the great number of
philosophers and moralists, who have admitted