Now, we know well that the eye and the ear receive their faculties from the brain, through the medium of the nerves. Thus, the eye may be delighted by gazing on an extended view of nature; the ear by listening to the sublime cadences of sacred music; but if we sever the delicate filament that conveys the sense of enjoyment to the brain, as the seat of all pleasure, resulting from the exercise of the eye or the ear, so do we immediately sever the sentient being from the perception of beauty in form or landscape, or of harmony in sound. So it is with a limb, if we divide the fibre or nerve connecting the muscles of that limb with the brain, we immediately deprive the organ of feeling and volition. Thus, then, the feelings, the senses, and the enjoyments are referred to the brain as the seat of the mind, and it would be as irrational to suppose that the brain in its entirety is influenced by every sensation, perception, or impulse, as to suppose that the whole body is required for an operation affecting only a part: so by analogy we learn, that as the eye is given us to see with, the ear to hear with, the tongue to speak with; when neither eye, ear, or tongue is adapted to any other use, so, in like manner we are led to infer, that particular parts of the brain are endowed with powers, peculiar to themselves; for it would be equally rational to suppose that a man could in some measure read with the ear, smell with the eye, or see with the nose, as to assert that the same portion of brain could be directed by the mind at will, to study poetry, or sculpture, the arts of money getting, or direct to the enjoyments of love. Such operations of the mind are essentially different; the poet, the sculptor, the man of this world, and the lover of pleasure have portions of the brain, individually adapted to the various operations of the mind, and as the mind is developed by natural circumstances, by hereditary prejudices,--the effects of early training,--the results of education,--the influence of good or bad example, or the untoward events that occur in life,--so is the effect of each and every one of these duly registered upon the mind, and upon the brain, as the organ of that mind, so that at any and every period of existence an external examination of the brain points out what propensities, sentiments, and faculties are at that period in existence, and as a due cultivation or improper neglect of the mental powers is invariably recorded through the mind itself acting upon the brain with more or less energy in those individual parts most generally exercised, so does Phrenology--the science of the brain, as an unbiassed friend, point out what errors of the imagination are to be shunned--what propensities to be conquered, what faculties to be cultivated, what sentiments to be given up. So does it present itself as a means whereby we may know our own weaknesses and conquer them--our strength, and be enabled to exert it. So