a large development of this organ, understood the meaning of natural language, and conversed by the use of signs, much better than those of a smaller development. From this humble basis, to all the uses and powers of articulate sounds and artificial language, how exalted is the ascent! how immense the efficacy and enjoyment possessed by man!-the intercommunion of minds in social or scientific converse-the force and perspicacity of argument, advanced to such a degree by general terms and intellectual abstractions-the strains of Poetry, inculcating piety, magnanimity and virtue and the thunders of Eloquence, commanding the destinies of nations, and involving in its splendid career the interests both of Time and Eternity!

In the forehead is no other organ common to man and his fellow animals. He differs from them altogether, in having an organ of CALCULATION, by which he can number the stars, and, with all the instruments afforded by the higher mathematics, can weigh and measure the planets, assign their courses and times, mark out the path and anticipate the coming of comets, calculate the distance of the most distant nebula, and only terminate his investigations in the inaccessible depths of Infinitude.

The organ of ORDER is peculiar to him, by which he arranges every object within his cognizance, whether material or mental. But, above all, peculiar is that semicircle of exalted faculties, that adorns his brow like a diadem. The centre of the brilliant

assemblage is COMPARISON, by which he perceives resemblances and differences, abstracts and generalizes, analyzes and combines, adapts and illustrates. Next is placed CAUSALITY, by which he ascends from nature up to nature's God,' and, in proportion as he enlarges his views of the universe, expands his swelling mind to comprehend the immensity of its Creator.What a universe !-when we look up to the stars, and think that every star is a sun, surrounded by worlds! What a universe !-when we look to the milky-way, and are satisfied that its amazing extent is a congeries of similar suns. What a universe!-when we descry nebula rising after nebula in our telescopes, and are convinced that each is a milky-way like the first— another universe of suns! The universe, then, is no longer a universe, but a myriad of universes. What Omnipotence! what infinite Omnipotence! This, then, is the organ by which we ascend from nature up to nature's God,'-this the instrument with which he has furnished us, to know him as he is,

The next organ, MIRTHFULNESS, is not of such profound importance. But if it does not prompt to knowledge, it at least diffuses happiness. Laughter and smiles are peculiar to man;

For smiles from reason flow,

To brute denied.'

And this faculty seems peculiarly connected with this felicitous privilege. It throws a cheerfulness over every scene of nature and creation of art. It bur

lesques poetry with Butler, painting with Hogarth, and statuary with Thom; it enliyens society with its flashes of merriment,' and makes glad the heart of man; it assures him that he was not intended by his Maker for a gloomy, austere, lumpish, frowning bigot, but a glad and grateful participator in all the innocent enjoyments so profusely and beneficently showered in his path.

The last in this splendid arrangement is IDEALITY, the vivifying soul of music, poetry, and eloquence— the more than earthly expression of painting and sculpture, the pure and fascinating grace of architecture, and every other elegant art. It refines, exalts, and dignifies every object susceptible of improvement; it pants after perfection, and is restless until it is attained; it ameliorates the manners, and elevates the tone of society; and would change even the face of nature. with Elysian embellishment. Of those largely endowed with this faculty, it may be said, that the world is not their world; they create a world for themselves; and if realities often disappoint and disgust them, realities also bring more enjoyment to them than to others; for they paint them with hues of their own, and fling their internal radiance over every object of their senses, their thoughts, and their passions.

So much for the organs of the sides, the back, and the front of the head. Those of the crown are almost exclusively peculiar to man, and are connected with

his noblest feelings, most imperative duties, and most exalted expectations. The only exceptions are BENEVOLENCE and IMITATION. The first, as far as other animals can possess it, is merely a mildness and amenity of disposition, and cannot exalt itself, as in him, to the comprehensive sentiments of generosity, philanthropy, and charity, embracing in their kindness not only friends and countrymen, but mankind-not only mankind, but all living creatures. The second closely borders on the first, as if to catch a portion of it's spirit, and convey the precept to all, Go, and do likewise.' It is as important in its utility, as its high situation among the organs would indicate. It is generally larger in infancy than in manhood; and its influence in learning languages, imbibing opinions, and acquiring perfection in the arts, affords a triumphant contrast to the uses made of the same organ by the monkey, the ape, the parrot, and the mocking-bird. Here end the pretensions of other animals to cope with man. The organ which has received the name of MARVELLOUSNESS, but whose primitive power seems to be as yet unknown, is altogether foreign to their necessities and nature. If Ideality be the sense of Beauty, this may be the sense of the Sublime; and those profound and energetic feelings with which we trespass on the solemn silence of a gloomy cathedral, with which we penetrate the dark solitude of a forest, with which we find ourselves alone in a mountainous desert, ridge behind ridge, peak behind peak, like

billows of an ocean, delight while they oppress us; and we enthusiastically cherish in recollection, or seek in reality to renew these mysterious and almost visionary enjoyments-this religious and almost supernatural

awe.

The organ of HOPE presents a species of anomaly. To hope for fame, wealth, or any kind of pleasure, appears to be an affection of the organs appropriated to the love of approbation, acquisitiveness, and other propensities; they all, if excited, desire their peculiar object; if under circumstances where they are likely to obtain it, they hope, or they expect, in proportion as the probability of enjoyment is smaller or greater. Analogy, therefore, suggests the inference, that the organ in question has, like the other organs, an object of its own; and why may not that object be a future existence. In every region, civilized or savage, the desire to outlive this transitory life is indulged by all men with anxious hope or certain expectation, according to the degree of their confidence in the promises of Revelation—or, where the light of Revelation has not penetrated, in the spontaneous longings of this very organ. If this view be accurate, this faculty is still more remote than the preceding from any nature inferior to man's. Nor is this explanation inconsistent with the widest scope of this affection; for it is not to be forgotten that nations have invented almost as many elysiums and paradises as gods and demigods: yet it is manifest that the organs of Hope and Venera