The absence of memory may be urged as an objection to re-incarnations in the body of a child, but this argument does not apply to the incarnation of the soul of an animal in a human body. The animal, being almost without the faculty of memory, it is easy to understand that its aptitudes only pass into the condition of man. The good or evil, gentle or fierce instincts which human souls manifest so early, are explained by the species of the animal through which the soul has been transmitted. A child who has a faculty for music may have received the soul of a nightingale, the sweet songster of our woods. A child who is an architect by vocation may have inherited the soul of a beaver, the architect of the woods and waters. In short, the various aptitudes, the natural faculties, the vocations of human beings, are easily explained by the doctrine of the transmigration of souls. If we reject this system, we must charge God with injustice, because we must believe that He has granted to certain men useful faculties which He has refused to others, and made an unequal distribution of intelligence and morality, these foundations of the conduct and direction of life. This reasoning appears to us to be beyond attack, for it does not rest upon an hypothesis, but upon a fact: namely, the inequality of the faculties among men, and of their intelligence and morality. This fact, inexplicable by any theory of any received philosophy, is only to be explained by the doctrine of re-incarnations, and forms the basis of our reasoning. Discussion for and against phrenology has been plentiful, and has ended in the abandonment of the inquiry, because the ideas of ordinary philosophy do not supply a sound theory on the subject. It has been found more convenient to ignore the labours of Gall than to endeavour to explain them. The truth is, that Gall has committed some errors of detail, which is always the case with every founder of a new doctrine, who cannot bring an unprecedented work to perfection by himself alone; but his successors have rectified the errors of the system, and we are now obliged to acknowledge that Gall's theory is correct. It is indeed simply composed of observations which everyone may repeat for himself. When Gall's theory, or _phrenology_, is applied to animals, the evidence in its favour is astonishing. In the case of man the facts are almost always confirmatory of the theory. It is certain that the skull of an assassin does exhibit the abnormal developments indicated by Gall, and that, according to the doctrine of the German anatomist, the sentiments of affection, love, cupidity, discernment, &c., may be recognised externally by the bumps in the human skull. It rarely happens that the phrenologist, on examining the skull of a Troppmann, or a Papavoine, fails to trace the hideous indications of evil passions and brutality.