Again: “If there were a people whose organization should be altogether defective in this respect, they would be as little susceptible as any other kinds of animal, of the religious idea or sentiment.”[71] Further: “There is no God for beings whose organization does not bear the original stamp of determinate faculties.”[72] What! If I happen not to possess a little peculiar organ, (for it may be wanting,) can I not feel that God exists! And how can I be an intelligence, knowing myself, and yet not knowing that God is? I do not more strongly feel that I am, than that God is. “This idea,” (the idea of God) says Descartes, “is born and produced along with me, just as is the idea of myself.”[73] My understanding, which perceives itself and feels itself to be an effect, necessarily perceives the intelligent Cause which produced it. “It is a very evident thing,” says Descartes again, “that there must be at least as much reality in a cause as in the effect it produces; and since I am a thing that thinks, whatsoever be in fact the cause of my being, I am compelled to confess, that _it also_ is something that thinks.”[74] Hitherto I have considered Gall’s philosophy only under its speculative points of view; what would it be, if considered in a practical relation? In one of his happy moments, Diderot wrote the following very remarkable phrase: “The ruin of liberty overthrows all order and all government, confounds vice and virtue together, sanctions every monstrous infamy, extinguishes all shame and all remorse, and degrades and deforms without recovery the whole human race.”[75] Nothing astonishes a phrenologist. “Let us imagine,” says Gall, “a woman in whom the love of offspring is but little developed, ... if, unfortunately, the organ of murder be very much developed in her, need we be surprised if her hand....”[76] &c. Organization explains every thing. “These last named facts show us,” says Gall, “that this detestable inclination (the inclination to commit murder) has its source in a vice of the organization.”[77] “Let those haughty men,” says he again, “who cause nations to be slaughtered by thousands, know that they do not act of their own accord, but that Nature herself has filled their hearts with rage and destructiveness.”[78] No, indeed! This is not what they must know; for, thanks be to God, it is not true. What they ought to know, what they ought to be told, is, that although Providence has left to man the power to do evil, he has also endowed him with the power to do good. That which man ought to know, that which should be instilled into his mind and heart is, that he has a free power, and that this power ought not to be misdirected; and that he who in his own nature misdirects it, no matter under what form of philosophy he takes refuge, is a being who degrades his nature.