The intermediate region between the inner and outer portions of the forehead we may call the Deliberate region, because it produces a sound judgment and solid style of argument, but is less prompt than the middle organs, and less elaborate than the exterior region. With this threefold division of the intellectual organs, we may easily ascertain the intellectual fitness for active, or for sedentary, literary, artistic, philosophic, or mechanical pursuits. When we divide the intellectual organs horizontally, we perceive that in the lower strata are the external senses and the lower species of intellect, while above these are higher and more abstract powers by which we arrange and investigate our impressions through the senses, so as to form judgments, opinions, doctrines, plans, theories, and imaginations. There is a progressive gradation from sensation to abstract thought, from physical to metaphysical ideas. Passing inward upon the forehead, there is a progressive subtlety and celerity of action; but passing upward, without any greater subtlety or celerity, there is a progressive elevation and expansion of the mental range. The upper organs take in not special facts, but general facts or principles. The lower organs may give scientific, but the upper give philosophic knowledge. Ref Rec Should we divide the forehead horizontally into the three regions, thus-we would have in the lower range the organs of Sensation and Perception, or Knowing organs, which might perhaps be called the organs of the Understanding. In the next range, we find a tendency to retain and repeat the impressions which are received in the first instance by the lower organs. It may therefore be termed the Recollective department. In the upper range, we find a power of reviewing and examining the conceptions furnished by the lower ranges, and of educing principles, philosophy and rules of action from the facts which have been conceived and retained by the lower organs. We may therefore consider the forehead as divided horizontally into the Perceptive, Recollective, and Reflective regions. Yet as all classification is somewhat arbitrary, even this arrangement is not free from objection. Let us commence our detailed examination of the intellectual organs, by the investigation of the lower department. In this we find the external senses-functions which the old system of Phrenology strangely overlooked, as if there could be a power without a cerebral organ. This omission early attracted my attention, and during the years 1835-6-7-8, I satisfied myself as to the cerebral location of the senses of sight, hearing, fee.ing and touch, taste and smell. The functions of hunger and thirst, supposed by phrenologists to belong to the organ of Alimentiveness in the front of the ear, 1 became satisfied were located there, and the senses I located very nearly as experiment now demonstrates the locality. Having expressed my views in an essay upon the sense of Hearing in 1836; and in 1839, by an essay upon the sense of Feeling; having taught my views publicly, and having very often verified them by Craniology, the success of my observations was highly gratifying. The facts by which I was led through Craniology to the discovery of the organs of the external senses, are easily observed. Those who are remarkably broad, or fully developed in the temples, immediately above the cheek-bone, are generally of a sensitive temperament. They are delicate in touch, sensitive to pain, sometimes unable to bear it, sensitive to all changes of the weather (and probably weather-wise,) vividly conscious of their own bodily sensations (and probably on that account more prudent in taking care of their health,) quick to perceive heat, cold, moisture, dryness, electricity, galvanism or magnetism, smoothness, roughness, softness, and every other quality of bodies which may be perceived by touch-conscious of their own internal conditions and changes, and of a necessity for air, food, clothing, exercise, &c. I observed also that those in whom the head was narrow above the zygoma appeared to be habitually careless of their health, and obtuse in all their sensibilities when compared to those more highly developed. The deficiency in the sense of hearing, appeared to be most remarkable in those whose front lobe was narrow in the base, nearly at the location of Tune, while a breadth at this location appeared to be accompanied generally by greater acuteness of hearing, and greater facility in receiving and retaining knowledge coming through the ear. The development of the organs of the brow appeared to give a greater accuracy and range of vision, with a greater facility of learning by eye than by ear, and a better memory of sights than of sounds. Those more developed in the temples than in the brow, were sometimes willing to sit with closed eyes while listening to a lecture; but those in whom the superciliary organs were large, could retain nothing well which had not been impressed upon the optic nerve. A great number of interesting facts appearing to illustrate these views, I was sufficiently confident of their truth before the discovery of cerebral impressibility. When the subject was brought to the decision of experiment, it appeared that the sense of hearing was located a little farther back, and that the sense of feeling extended farther forward than I had supposed, so as to bring them into contact, while the sense of sight acquired a more specific location, immediately over the eye. [To be continued.] ART. IV.—THE NIGHT SIDE OF NATURE. AMONG all the startling and charming productions of this age of mental activity, I have not met with anything more attractive than the work entitled "THE NIGHT SIDE OF NATURE," written by Mrs. Crowe. Mrs. C. is an English lady of fine literary powers, and in this work she has entered the realm of the spiritual and supernatural in a spirit of sincere, fearless inquiry, and inductive research, which is delightful to an honest and generous reader. In her commentaries upon the bigotry of scientific men and the philosophic relations of the marvelous to our existing knowledge, she is eminently just and clear-sighted. Indeed, I find so many of my own thoughts upon these subjects reproduced in her pages, that I cannot but give a cordial approbation to her labors. Spiritual science has a dignity, an elevation, and a value, which should give it a prominent place among the subjects of our studies. Heretofore, as I have wandered on the confines of the spirit land, I have felt it my duty to turn back to earth and develop more fully the material science of man, before attempting to trace the nature and relations of the invisible world of spiritual life. But beyond all anticipation these great themes are forced upon us, and spiritual wonders are fast becoming familiar as household things. This subject can be no longer postponednor does it become a sincere seeker of truth and wisdom to be passive at this eventful period, and sit with folded hands waiting for light and truth to come to himself. In the day that is now dawning, we may go forth with freer and more fearless steps upon our several errands of Heaven-commanded duty. If indeed there be a spiritual world, a world of life and power and joy, ever above, about, and with us-intermediate between Man and Divinity-between Time and Eternity-who would desire to close his eyes and be insensible of its existence, or of its high and holy influence? And who can doubt that such a world exists, in the presence of the wonderful demonstrations now in daily progress? When so many thousands of the human race are conscious of spiritual communion-when every highly impressible human being may be made, in a few minutes, conscious of the existence and influence of spiritual beings-when the vast array of historic testimony in reference to the unseen world is strengthened and enforced by familiar and easily accessible facts and experiments,—who can rationally remain in the cold and circumscribed region of Materialism? If the future immaterial life of man be the major part of his destiny, and if the living be in continual spiritual relation with the dead, does it not become us to gather up all the facts which may serve to elucidate this subject, and to arrive at some definite knowledge of the most sublime and beautiful mysteries of this world in its neighborhood to heaven? In the usual course of nature, a few more years will bring us all into the light of truth. We travel but a brief journey to the spirit land. Shall we go on with downcast eyes shunning the light, or shall we look up and behold the splendor before us! Shall we go on in doubt and fear with blindfold eyes, like bound and trembling victims, whose eyes are to be uncovered of a sudden at the end of the journey; or shall we understand and see clearly the great future before us, and live for eternity, as well as for the transient pleasures and delusive falsehoods of our daily material life? To those who would advance through life with open and farseeing eyes, I would recommend most urgently this book of Mrs. Crowe. In this they will find an amount of intelligence in reference to spiritual vision, spiritual communion, spiritual power, presentiments, dreams, apparitions, guardian spirits, second-sight, prevoyance, sympathy, and all the thrilling incidents of the intercourse between the spirit land and the material world, which cannot be obtained from any other source in our language. The rich mines of German and French literature have been explored by Mrs. C., and she brings to illustrate her subject a large amount of fact and incident always interesting, well-arranged, and pertinent, which gradually impresses the mind, however reluctant or skeptical, with the conviction that there must be something in the universal convictions of the race, and in the ever-recurring repetition of similar spiritual facts in all ages and countries. The well-attested manifestations of physical power by spiritual or invisible agencies which have recently been made in our country and are now in progress, are amply sustained by similar and greater wonders which Mrs. C. has narrated in her work. Indeed, after witnessing the wonders of animal magnetism, clairvoyance and spiritual communion, after hearing from so many intelligent eye-witnesses of the recent physical manifestations of spiritual power in New York, and after reading such a book as "The Night Side of Nature," many will be tempted to surrender at once the last remnants of skepticism, and to realize that we live in a world of romance in which "truth is stranger than fiction," and in which he who would appreciate the grandeur of God's wisdom and the glory of man's destiny, must give free wing to the high thoughts and heavenward impulses which struggle in the bosom, when they are kept down by false philosophy, by snarling skepticism, or by the cold, timid distrust of all that is beautiful, grand, or new. The very limited space of this Journal deprives me of the pleasure of reviewing this interesting and spiritual volume at greater length, and republishing choice extracts from its rich collection of psychological wonders. The best atonement I can make for the omission is, to urge every reader of the Journal of Man immediately to procure a copy of the book for himself and his friends. It is published by J. S. Redfield, of New York, in a neat volume of 451 pages, and sold at $1.25. In Cincinnati, it may be obtained by a line addressed to Messrs. J. A. & U. P. James, who will send it for $1.00 each to a club of ten. Bound works cannot be sent by mail; but if any of my readers desire a copy by mail, let them address Messrs. James, enclosing a dollar, post-paid, and they will send a copy in paper covers by the mail. ART. V.-PIERPONT'S POEM-PSYCHOMETRY. THE question, "WHAT IS PSYCHOMETRY?" has been happily answered in a poem from the pen of the celebrated philanthropist and poet the Rev. JOHN PIERPONT- which was delivered in August, at the grand anniversary of Yale College. J. M. S., a correspondent of the Cleveland Plain Dealer, speaks of the occasion and poem as follows: "The occasion was the meeting of the Alumni of Old Yale-celebrating her one hundred and fiftieth anniversary. By invitation from the officers of the institution, he delivered a poem -the subject was Progress. After alluding to the various improvements of the day, light by gas, printing, phonography, new modes of travel, telegraphs, daguerreotyping, &c., he touched upon this interesting subject―alike unknown to the great and learned ones of Old Yale, (in sorrow I say it,) as to your honorable self. Hence, as you will readily infer, this portion of the Gem of the Occasion,' as justly styled by the correspondent of the New York Tribune, was not duly appreciated. There were songs sung, and speeches made by various distinguished individuals, during a sitting of not less than eight hours. There were present from twelve to fifteen hundred Alumni - representatives from classes which graduated in 1777 to the year 1850." EXTRACT FROM PIERPONT'S POEM. "But much, Daguerre, as has thy genius done In educating thus Latona's son, In thus educing, in the god of light The power to paint so, at a single sight, Thine art can catch and keep what meets the eye — |