Gall and Spurzheim talk a great deal about nomenclature; but they do not perceive, that as to nomenclature, the first difficulty, and indeed the only one, is to get at simple facts. Whoever has come to simple facts, is very nigh to a good nomenclature. Descartes says: “Had some one clearly explained the simple ideas that exist in the imagination of men, and which constitute all that they think, I should venture to hope for a language that it would be very easy to learn, ... and, which is the principal matter, that would assist the judgment, representing to it things so distinctly that it would be almost impossible for it to be deceived; whereas, on the contrary, the words we now have possess, so to speak, only confused significations, to which the human mind has been so long accustomed, that it therefore understands scarcely any thing perfectly well.”[147] 3. _Number of the faculties._ Spurzheim adds eight faculties to those established by Gall, and Gall is vexed by it. One does not see why. What! Shall Gall endow twenty-seven faculties, and Spurzheim not have the same privilege for seven or eight?[148] Shall Gall have a faculty for _space_, one for _number_, &c. and Spurzheim be refused one for _time_, one for _extent_, &c.? Is not Spurzheim half right, when he says: “One does not readily perceive why M. Gall should desire to suggest to his readers that his method of treating the doctrine of the brain is the only admissible one, and that there are no other organs than those he has recognised; that the organs do nothing but what he attributes to them; ... that all he says and all he does (and that only) bears the stamp of perfection; and that his decision constitutes the supreme law.”[149] 4. _Classification and attributes of the faculties._ Gall, by giving the same attributes to all the faculties, and to each faculty all the attributes of the understanding, in fact forms out of the faculties only two groups: the group of faculties that he supposes common to man and the animals, and the group of faculties that he supposes to be proper to man alone. Spurzheim divides and subdivides them. None of the formulas required for the classification agreed upon are omitted.[150] In the first place, there are two _orders_ of faculties: the _affective_ and the _intellectual faculties_; then each of these _orders_ is divided into _genera_. The first _order_ has two _genera_: the affective faculties common to man and animals,[151] and the affective faculties peculiar to man alone.[152] The second has three genera: the faculties or _internal senses_ which make external objects known;[153] the faculties or internal senses which make known the relations of objects in general;[154] and the faculties or internal senses that _reflect_.[155]