tion to the professorship of Hebrew and Oriental Literature in the University of the city of New York, in 1831, may have had some influence on the direction of his studies, but the field upon which he entered would, under any circumstances, have been preferred by him, and is the one in which he was fitted to acquire the greatest influence and reputation.

The first work of Professor Bush was his Life of Mohammed, published in 1832.* This was followed in the next year by his celebrated Treatise on the Millennium, in which he has assumed the position that the millennium, strictly so called, is past. But by the millennium he does not understand the golden age of the church, which, in common with nearly all good men, he regards as a future era. He contends that as the memorable period of the thousand years of the apocalypse is distinguished mainly by the binding of the symbolical dragon, we must determine by the legitimate canons of interpretation what is shadowed forth by this mystic personage, before we can assure ourselves of the true character of the millennial age. The dragon, he supposes, is the grand hieroglyphic of paganism; the "binding of the dragon," but a figurative phrase for the suppression of paganism within the limits of the Roman empire, a fulfillment which he contends commenced in the reign of Constantine, and was consummated in that of Theodosius, his successor. He draws largely on the pages of Gibbon in support of his theory, assuming all along the great foundation principle that the apocalypse of John is but a series of pictured emblems, shadowing forth the ecclesiastical and civil history of the world. As a merely literary performance, this work received the highest commendations of the critics; and, though not generally assented to, it has never been disproved.

In 1835 he published his Hebrew Grammar, of which a second edition appeared in 1838. It has been highly approved wherever used. It is better adapted than any other to elementary instruction.

In 1840 he commenced the publication of his commentaries on the Old Testament, of which seven volumes, embracing Genesis, Exodus, Leviticus, Joshua, and Judges, have been completed. His careful study, his scrupulous fidelity in eliciting the exact meaning of the original, and his peculiar tact in explaining it, have made his commentaries every where popular, so that before the completion of the series some of the volumes have passed through many editions. In all of them will be found discussions on the most important points of biblical science, extending far beyond the ordinary dimensions of expository notes, and amounting, indeed, to elaborate dissertations of great value. Among the subjects thus treated are, in Genesis, the temptation and the fall, the dispersion from Babel, the prophecies of Noah, the character of Melchizedec, the destruction of Sodom and Gomorrah, the history of Joseph, and the prophetical benedictions of Jacob; in Exodus, the hardening of the heart of Pharaoh, the miracles of the magicians, the pillar of cloud as the seat of the Shekinah, the decalogue, and the Hebrew theocracy; in Leviticus, a clear and minute specification of the different sacrifices, the law of marriage, including the case of marriage with a deceased wife's sister, very largely considered, with a full account of the Jewish festivals. The sixth volume contains an ample and erudite exposition of the Song of Deborah, and an extended discussion on the subject of Jephthah's vow, with a view to determine whether the Jewish warrior really sacrificed his daughter.

In 1844 he published the Hierophant, a monthly magazine, in which he enters elaborately into the nature of the prophetic symbols, and in one of the numbers brings out some grand results as to the physical destiny of the globe. He assumes that a fair construction of the language of the prophets is far from countenancing the common opinions respecting the literal conflagration of the heavens and the earth, and does not even teach that such a catastrophe is ever to take place. He denies not that this may possibly be the finale which awaits our planet and the solar system, but contends that if so, it is to be gath

* The tenth volume of Harpers' Family Library.

ered rather from astronomy than revelation-from the apocalypse of Newton, Laplace, and Herschel, than from that of John. The letters in the Hierophant to Professor Stuart, on the Double Sense of Prophecy, have been regarded as among the finest specimens of critical discussion.

The next work of Professor Bush, and the one which has excited the most attention and controversy, was Anastasis, or the Doctrine of the Resurrection of the Body Rationally and Spiritually Considered, published in 1844. There is a true and perceptible progress in our knowledge of nature, with which our knowledge of the revelation also advances. The discoveries of the geologists have made necessary a new interpretation of the scriptural genesis of the earth, and the astronomers have taught us that the old opinions of the miraculous suspension of the sun are erroneous; but while science thus modifies ideas in regard to things physical, the great moral truths of the Bible are not affected by it, and the law of conscience remains immutable. Professor Bush contends that the commonly received doctrine of the resurrection of the dead, which implies a reunion of the identical particles of matter which in our present state' compose the human body, and that, however widely scattered, and however diverse the forms in which they may exist, these particles shall mysteriously be made again to live in connection with the soul, is sanctioned by neither reason nor revelation. "The ancient and accredited technicalities of religion, hallowed as they are by long usage, and wedded to the heart by early association," are clung to, however, with unyielding tenacity, and the more spiritual and reasonable view of the resurrection was assailed, in a manner scarcely consistent with Christian courtesy, in many of the leading religious journals, and in various tracts and volumes, to which Professor Bush replied in his work entitled The Resurrection of Christ, in Answer to the Question whether he rose in a Spiritual and Celestial or in a Material and Earthly Body, and in The Soul, or an Inquiry into the Scriptural Psychology, as developed in the use of the terms Soul, Spirit, Life, etc., viewed in its bearings on the Doctrine of the Resurrection. Very few theological writings have been more read in so short a period, either by the laity or the clergy, and it is not to be denied that, with the former at least, his reasonings have been very generally convincing.

In 1845 Professor Bush avowed a full belief and candid adoption of the doctrines and disclosures of Emanuel Swedenborg, and he has since devoted himself almost exclusively to their exposition and defence. He has translated Swedenborg's Diary, from the Latin; published most of his other works, with copious original notes; made a Statement of Reasons for joining the "new church," and, in numerous addresses and tracts, maintained, with an eloquence and earnestness with which they were never maintained before, the principles of the "inspired philosopher" of Upsal.

The last work of Professor Bush is on the higher phenomena of Mesmerism, in which he also is a believer, and is designed to show that the laws of spiritual intercourse developed in the magnetic state, afford a striking confirmation of the truths of Swedenborg's revelations on the same subject: so much so, that if the asserted mental phenomena of Mesmerism be facts, Swedenborg's claim to communion with spirits is established. At the same time, he contends that the evidence of Swedenborg's truth is amply sufficient to command faith independently of this, and that the credit of his doctrines is in no way compromised by any position assumed in regard to Mesmerism.

"The inquiry after truth, which is the love-making or wooing of it; the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it," Lord Bacon says, “is the sovereign good of human nature." There was never a more sincere lover of truth than George Bush; few have sought it with more earnestness and humbleness; and that he has discovered it he seems to have the evidence of a profound satisfaction. He looks for the grandest moral, political, and intellectual movements that man has ever seen; indeed thinks they are now taking place; that the race is swinging loose from its ancient moorings, and is launching upon an unexplored sea, where are no

charts for its guidance, where the azimuth must be often plied and the plummet often thrown into the wide ocean, on which floats the vessel freighted with the weal of the world; but the age, with all its voices, bids him hope; the wide reprehension of wrong, the deep-seated feeling of right, the diffusion of learning and religion, the giving way of barbarous usages to order and law, the extension of man's dominion over the elements, by which space and time are removed from between nations, all give promise to him of the last and most glorious act in the drama of the earth, and while he labors he sings, Eureka!

The extent and variety of his learning, his rare courage, the unpretending simplicity and the kindness of his manners, his fervent and trustful piety, insure for him respect and affection, and render him the fittest instrument for the propagation of a new faith, that has appeared, perhaps, in the nineteenth century.

Professor Bush appears to "see darkly" something beyond the limits of the old doctrines, but his new ideas want solidity and coherence. The world will bardly believe that Emanuel Swedenborg was a divinely commissioned destroyer and recreator, though a man of extraordinary genius, who may have perceived some grand truths in physics and philosophy by a sort of spiritual sight, the nature of which he did not himself understand, and made such wise report as by some discreet and cautious men to be regarded as a prophet. Mesmerism, in its lower phenomena practiced much by charlatans, who have given abundant excuse for unbelief, embraces substantial and mysterious truth; and since it has been seen that its wonders may explain those of Swedenborg, without a necessity of acknowledging any supernaturalism, the new creed has been progressive; and for the same causes, and in the same ratio, the importance of its author has diminished.

The reception of opinions opposed to the most venerable convictions of mankind, is, however, necessarily and justifiably slow; and, even if Professor Bush is in all respects right, it will be long before he succeeds in making that decided impression upon the age which is anticipated by some of his friends.

ARTICLE LX.

AMATIVENESS-ITS LOCATION, ANALYSIS, INFLUENCE, AND PROPER REGULATION. ILLUSTRATED WITH ENGRAVINGS. NO. II.

THE ATTACHMENT AND LOVE OF THE SEXES FOR EACH OTHER; CONJUGAL AFFECTION; THE PARENTING INSTINCT-located between and behind the middle of the ears, or in the cerebellum. The prevailing opinion that the WHOLE of the cerebellum is devoted to this faculty, is probably erroneous. As the digestive apparatus has its cerebal organ in Alimentiveness, and the sexual its in Amativeness, analogy renders it evident that all the other physical organs have their corresponding cerebral organs in the back and lower portion of the brain. St. Vitus dance, which consists in disordered muscular action, is generally accompanied by pain at the middle of the lower portion of the cerebellum, just beneath the occipitospinous process, which goes to show that there is an organ of muscular motion located there; and if so, the heart, lungs, liver, etc., have also their cerebral organs in the cerebellum. Many converging proofs establish this point.

In Saratoga, last August, the editor saw a man who, when about fifty years old, had for a month a severe pain in his cerebellum, near his ears, and just back of the mastoid processes, accompanied by strong sexual impulses, bordering on insanity, caused, probably, by a most obstinate dyspeptic affection, and an uncontrollable appetite. In all probability Alimentiveness was inflamed, and as this organ is just before the ears, and this pain was just behind them, the proximity of Alimentiveness to Amativeness probably inflamed it also, and hence this torturing impulse, which continued till two boils appeared, one just behind each mastoid process, where this pain was located, after which this function sunk down again within its former strong but quiet channel.

There are probably two organs, one for the grossly sensual, and the other for the purer and higher manifestation of this faculty. There are many skulls of the abandoned, in which this organ projects or develops itself downward more, relatively, than in other directions. I have seen

so many living confirmations of this suggestion, as to regard it as estab, lished. The fact, too, that UNION FOR LIFE is located above the INNER portion of Amativeness, confirms the supposition that this inner portion manifests the more pure and holy emotion of spiritual love.

LARGE Amativeness fills out and widens the back and lower portion of the head and upper part of the neck, as in the accompanying engraving of the state's prison female, who was sent to prison because of its uncontrollable activity and power, while small Amativeness leaves a sinking in and narrowness at this point, as in the cut of the infant, in whom it is small.

That there is a cerebral organ for manifesting this function, is rendered evident by that phrenological law that every specific function is exercised by one particular portion of the brain, and by the almost innumerable instances of disease in this organ, in conjunction with an inflamed derangement of this faculty. Its NATURAL LANGUAGE also confirms this

location, for active love always throws the head backward in the direc tion of this organ. The location of this organ shows why CONNUBIAL LOVE is the one specific function of this faculty. It attracts and then attaches the sexes to each other, and eventuates in that union which secures the multiplication of all forms of life. Though it ap

pertains in a special degree to man, yet it pervades not only every species and individual of the brute creation-bird, beast, fish, reptile, and insect-but also even tree, flower, and herb of every description, in short, universal nature; and may possibly be generating new worlds and planetary systems from age to age.

But its power is the greater the higher the order of life, and consequently strongest in man, because the requisition for his reproduction is so absolute and imperious. And, other things being equal, the more highly organized the individual, the more intense its action; yet the more fine-grained that organization, the more pure and elevated the direction it takes.

One of the means by which it secures this procreative end is its BEAUTIFYING influence upon the entire being. The philosophy of this beauty is this. It attracts one sex, the male, for example, to the female, that is, inspires him with love for her, and this involves her reciprocal love for him, because it requires the mutual union of both to fulfill the procreative destiny. This love, therefore, clothes him in a great variety of embellishments, and causes him to put on many a robe of beauty, simply that he may thereby excite her love, as his love for her would be nugatory unless she loved him. And thus the love of the feminine for the masculine adorns her with charms otherwise unknown, in order that she may thereby excite and perpetuate his love for her.

Nor does this love instinct beautify the human merely, but also brute and herb, illustrations of which throng every department of nature. Indeed, the entire philosophy of flowers and their beauty, the plumage and