What an apparatus for saying very simple things; for saying that there are _propensities_,[156] _sentiments_,[157] and _intellectual faculties_! What singular personification of all these faculties: faculties that know; faculties that reflect![158] Spurzheim elsewhere speaks of _happy faculties_.[159] Indeed, what arbitrariness in the distribution of facts! And Gall, too, is he not half right? “By what right,” says he, “does M. Spurzheim exclude from the intellectual faculties imitation, wit, ideality or poetry, circumspection, secretivity, constructivity? How are perseverance, circumspection, imitation; how are they sentiments? What reason have we for counting among the propensities constructivity rather than melody, benevolence, or imitation?”[160] Gall, by endowing each faculty with all the attributes of an understanding, makes as many understandings as faculties. Spurzheim makes several kinds of understandings: understandings that know, understandings that reflect, &c. He restores the _sensitive_ and _rational souls_. In fine, Gall and Spurzheim rarely agree as to their faculties. In _hope_ Gall sees nothing more than an attribute; Spurzheim beholds it as a primary faculty. In _conscience_ Gall sees nothing but an effect of _benevolence_; Spurzheim looks upon it as a peculiar faculty. Gall resolves that there is only one organ of _religion_, and Spurzheim insists upon three—the organ of causality, that of supernaturality, and that of veneration, &c. &c. We should never end, were we to follow them throughout their debates. I have said enough to show the case, and I now pass on to Broussais. V. OF BROUSSAIS. Broussais appears to have been born solely for the purpose of imagining or propagating systems. Guided by facts which he seized upon with a rare sagacity, Broussais begins by bringing back certain affections to their real seats;[161] but soon, by an immoderate generalization of this fine result, he perceives all affections in the same affection, all diseases in the same malady; he imagines one _abstract affection_, by means of which he explains all other affections: _fevers_ are nothing but irritations of the digestive apparatus; _insanity_ is nothing but an _irritation_ of the brain;[162] and he who is so intolerant of the _personifications_ proposed by others, makes one _personification_ more; in fine, his exclusive and headstrong genius carries him beyond himself, and, as if merely to amuse him after the fatigue of forming his systems, plunges him into the question of _phrenology_, where he enjoys himself so much the more, because he finds in it his own accustomed method, his own ideas, and his own language: there are plenty of faculties to bring back to their organs, plenty of localizations to establish.