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new thing was done to him at any minute of the day, the same thing must be done at the same minute every day thenceforward. He hated personal interference; but one rainy day, at ten minutes past eleven, we got his hair and nails cut while he was wide awake, and without struggle. He hated it still but the next day, and every day after, at ten minutes past eleven, he, as by a fate, brought comb, scissors, and towel; and we were obliged daily to cut a snip of hair before he would release himself. His "understanding the clock," as it is called, was as completely out of the question as his being taught Geology: yet was he punctual to the minute in all his observances, even when living on the sea shore, where there was neither clock nor watch within sight or hearing. About number and quantity he could never be baffled. When he was out of the room, I would steal a brick from the great heap of little bricks in the middle of the floor: he would pass his hand over them, spread them a little, and then lament and wander about till the missing one was restored. If seven comfits had once been put into his hand, he would not rest with six; and if nine were given, he would not touch any till he had returned two. Through his last illness (consumption) he kept up his habits, which were in him like propensities; and at the very last, when, in the exhaustion of approaching death, refreshment was attempted by bathing his hands, he did his utmost to turn up his shirt-cuffs precisely as he had done all his life. He could not do it, and sank back; and

this was the only point he yielded. He was exquisitely trained; in self-control (by means of this strength of habit), in a mechanical patience, order and gentleness, which made his lot an easy one to himself and others, in comparison with what it might have been. A final proof, through him, of the strength of our instincts was that we mourned him when he was gone with a sorrow which surprised us, and for which we could not account. There was a charm like that of infancy, no doubt, in his innocence and unconscious dependence. Now, what can any but phrenologists make of such a case as this?

When we meet, you must give me some lessons from an actual skull, that may guide me in mesmerizing the sick, seeing that, as you say, every mesmerizer should understand these things. Now for the cerebrum! Where do you begin?

X.

H. G. A. TO H. M.

It appears to me that the senses are simply instrumental; that is, the media or conditions by which impressions of external objects are, under ordinary circumstances, made to the brain. I mean that there is no sense or consciousness out of the

brain that the entire perceptive power is within the brain. It is natural that we should expect to trace the nerves of each sense direct to the organ in the brain appropriate to that sense. However, this cannot be done. The nerves from the eye, for instance, do not pass direct to the perceptive faculties, but, like the other sense nerves, pass on to masses of grey matter at the back of the brain, which, however, communicates with the cerebrum and cerebellum. It occurs to me, therefore, that it is very possible that the sense impressions do not pass along the nerves into the perceptive region of the brain as electricity passes along wires; but that the nerves of sense maintain a receptive medium, or condition of that medium, the impressions on which act directly on the brain organ or organs relating to such impressions. I think that the muscular and executive forces of the system are more nearly allied to elec‐ tricity, and the receptive and mental powers rather to magnetism. I think also that the passage of the impressions from the nerves of sense to the organs of the brain resembles that from the external object to the sense; as in the case of the retina in seeing : and that the combined action and associations in the brain,-in our thoughts,-occur in a similar way. We must not expect to find the vital actions to be wholly after the fashion of mechanism; but the view I have taken will seem reasonable to those who will consider how light and heat and magnetism pass from object to object; and how pain may be transferred from one part of the body to another, and from

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body to body; and how, under appropriate conditions, one mind is influenced by the silent will of another, or sympathetically receives thought, or other impressions. But I only submit this view as suggestive. I dare say, in time, I shall find some clever sleeper who will be able to satisfy me upon it.

We will now cast a general glance over the faculties of the cerebrum. Very general and very brief it must be in fact, little more than a catalogue: as the object is, not to expatiate on the developments of phrenological science, but to present the mutual relations of the faculties, as a preparation for pursuing our special inquiry.

The faculty of Hearing consists of the simple sense of sound situated on the base of the brain, close upon the bony covering of the apparatus of the sense, and in intimate proximity to the organ of tune, or what we may consider as the intellectual perception of the nature and relations of sound. There is also the sense of Colours over the centre of the eye; and the sense of Light close beneath this. The senses of Smell and Taste have similar divisions. It is the same with regard to pleasure and pain, and the Muscular sense. Weight is in connection with the muscular powers. To measure force-perceive or estimate weight—is quite a different matter from the sense of the muscular conditions and strength. Behind the organs of Weight and Colour are organs appropriate to pleasure and pain, bearing the same relation to the organs of Pain and Pleasure, in the cerebellum, that music has to sound, colour to light,

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and weight to the Muscular sense. There is no part of the subject which has perplexed me more than this-to understand these double conditions apparently of the same sense; but there are many things which we must receive as facts that we cannot at first wholly understand; and it will be long perhaps before we attain a very exact and clear analysis of all the faculties. There is the sense of Hunger and Thirst, close beside the organ of Sound; and of Feeling immediately in front of the Destructive faculty and before this again is a sense of the quality of food, and what is good for food; a faculty in high development in the lower animals, and with some somnambules, and sick persons. The other perceptive faculties are very much as phrenologists have described them;-as Number, Order, Colour, Weight, Size, Form, and Individuality:—all in a line over the eyes. Above these are Time, Locality, Eventuality, and Comparison, relating to objects, events, and resemblances in the characters of these. This is the analogical faculty: and on either side of it is Causality,-the sense of the sequence and necessary dependence of things,-the sense of the connection of effects with their causes. Joining this faculty is the sense of Incongruity,—the organ called Wit. It has been supposed by most phrenologists that the intellectual faculties described by them included the whole process of thought: but I was always unsatisfied about this. I find above what is called the organ of Tune, a faculty for the arrangement of ideas bearing the same relation to ideas that

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