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in great affairs, than the earnest exhibitions of those who had something to contend for; and their works, as if without a base on which to poise themselves, have tottered, and sunk into oblivion, in sure and melancholy succession."

The object of Phrenology is precisely the same; but it presents facilities for attaining the end in view of which Metaphysics cannot boast. As soon as the fact is ascertained by observation, that a particular portion of the brain goes in concomitance with a particular mental power, a mode of ascertaining the nature, functions, laws, and number, of the primitive faculties of man presents itself, divested of the difficulties of the metaphysical analysis, and attended with the certainty, stability, and precision, of physical inquiries. If it were asked, whether the Desire for Property be innate or acquired? the Metaphysician would reflect on the desire for property of which he himself is conscious, and analyze it. The result of this analysis, in almost every case, has been a decision that such a desire is not innate in the mind; that property is desired merely as a means of attaining other enjoyments; and that the ardour with which some men endeavour to heap up stores of wealth which they never apply to purposes of utility, arises from their associating the ideas of property and enjoyment together for such a length of time, that at last they become incapable of contemplating them apart, and hence feel the same longing for wealth which mankind, in general, do for the pleasures which it purchases. Another Metaphysician, however, might dispute the correctness of this analysis, and endeavour to shew that the desire in question could not be resolved into any other feeling, and, of course, that it is primitive in itself. How, then, could the point between them be determined? According to the metaphysical mode of philosophizing, only by each party writing long discussions about a mental process, so fleeting and evanescent in itself, that it is extremely difficult to make it at ali a subject of reflection, and so much mingled with other feelings, that only one intellect out of a thousand is endowed with the degree of acuteness which is indispensable to trace it to

its source.

The Phrenologist, on the other hand, would answer the question briefly by saying, that, in point of fact, he had found the intensity of the desire for property to go in regular concomitance with the dimensions of a particular portion of the brain, streng when it was large, and weak when it was small, and that, hence, he could with certainty pronounce, not only that it was iunate, but that the degrees of its intensity differed in different individuals, and that the extent of these differences was ascertainable.

But we may take another example. It has long been a question among inetaphysicians and moral philosophers, whether there is an innate moral sense in the mind or not. Some philosophers contend that there is, while others, by such an analysis as we have now noticed, resolve our sentiments of right and wrong into feelings of Benevolence, into Love of Appiobation, or into Perceptions of Utility. The Phrenologist, on the other hand, declares that he finds a regular proportion existing betwixt the intensity of the sentiment of Justice and a particular portion of the brain, and hence concludes, that it is innate, and not resolvable into any other.

Every one will perceive from these examples, the advantage which Phrenology confers for attaining a knowledge of the constitution of the human mind. If its fundamental proposition be found by experience to be true, which I am certain that it will be, we require only to observe and discriminate attentively the kinds of mental acts which accompany particular forms of brain, to attain a certain knowledge of the primitive faculties of man. It is vain and absurd to adhere to the mode of reflective analysis to the exclusion of observation, when the one presents such difficulties, and the other such facilities; and it is something approaching to childishness to be deterred from entering upon new and better fields of philosophizing afforded by Phrenology, merely because the novelty of the doctrines and the cumbrous length of the nomenclature had at first excited a fit of merriment in the public mind. Every faculty, power, or tendency of the mind ascertained by phrenological observation, is a point gained in the science of the mind, which cannot be subject to future revolutions. No

philosopher would attempt by reasoning or analysis to shew, that the eyes hear or the ears see, or that sound might be resolved into smell. In the same manner, whenever philosophers will take the trouble to observe, they will find that the desire for property is attached to one part of the brain, the sentiment of justice to another, benevolence to a third, and many other feelings to many other parts, and that the degree of effect with which each inay be experienced, bears a definite relation to the size and activity of the organs; and such facts being ascertained, it is evident that the ultimate principles of our nature will be ascertained at the saine time, and so clearly, palpably, and unequivocally, that all discussions about them must cease, as they have long ceased, about the functions of the senses.

While, however, phrenology affords such facilities to the philosopher on the mind, it asks the aid of his profound analysis to bring it to perfection. It is impossible that two feelings or two intellectual acts can depend on distinct organs, and be capable of existing in the same individual in different degrees, without there being a real difference in their nature. But to the inquisitive mind it is gratifying to perceive the metaphysical distinction, as well as to know the popular fact, that the organs are different; and hence the mental power manifested by each organ becomes an object of metaphysical analysis, and the ultimate result of such analysis must in every instance be truth, because we have a landmark to guide our reflections, and a touchstone to try their accuracy. When the analysis agrees with the practical conclusion, we may be certain that we have arrived at the truth; when it disagrees, there is an error in the process. Thus Phrenology, when complete, must include a perfect system of metaphysics; and metaphysics, when perfect, must coincide with phrenology. In short, the two sciences, instead of being distinct, must be blended into one; and instead, therefore, of looking on the metaphysicians as opponents, I shall henceforth regard them as fellow labourers in the same vineyard; and I am convinced that whenever they become acquainted with Phrenology, they will discover that it affords them facilities which

they have never yet enjoyed for perfecting the Philosophy of the Mind.

In

In this union, however, it is not to be concealed that metaphysical opinions must, in the first instance, yield to phrenological observations. every case where metaphysical analysis is inconsistent with the result of observation, it must be erroneous, Our first object in every instance, therefore, ought to be to ascertain the fact of particular powers depending on the same or on different organs, and then we may proceed to the analytic investigation. But we must never pretend to class two organs or two faculties together, or deny the existence of any organ, merely because we cannot yet see the metaphysical distinction between their functions. The soundness of these observations is illustrated in no ordinary degree by the comparison which your ingenious correspondent has made betwixt the philosophy of Dr Brown and the doctrines of Phrenology. His opinions are at utter variance with those of the metaphysicians who have preceded him: So are the results of Phrenology: But his conclusions are more profound and truer to nature than theirs; and they in consequence approach incomparably nearer to the results of phrenological observation. The next step, in all probability, will be to unite the two sciences into one.

I have still a few observations to add, but they shall be reserved for a future Number, not to trespass too far on your pages.

RES NON VERBA QUÆSO.

ACCOUNT OF THE YEARS OF SCARCITY IN SCOTLAND FROM 1694 to 1700.* In the year 1694, in the month of August, that crop got such a stroke in one night by east mist or fog standing like mountains, (and where it remained longest and thickest, the badder were the effects,) which all our old men, that had seen frost, blasting, and mildewing, had never seen the like, that it got little more good of the ground.

In November that winter, many were smitten with wasting sore fluxes, and strange fevers, (which car

Extracted from the Life and Prophecies of Mr Daniel Cargill, by Peter Walker. 8vo. Edinburgh.

ried many off the stage,) of such a nature and manner, that our old physicians had never seen the like, and could make no help; for all things that used to be proper remedies proved destructive: And this was not to be imputed to bad unwholesome victual; for severals, who had plenty of old victuals, did send to Glasgow for Irish meal, and yet were smitten with fluxes and fevers in a more violent and infectious nature and manner than the poorest in the land, whose nemes and places where they dwelt I could instance.

These unheard of manifold judgments continued seven years not always alike, but the seasons, summer and winter, so cold and barren, and the wonted heat of the sun so much withholden, that it was discernible upon the cattle, flying fowls and insects decaying, that seldom a fly or gleg was to be seen: Our harvest not in the ordinary months; many shearing in November and December, yea some in January and February; the names of the places I can instruct: Many contracting their deaths, and losing use of their feet and hands, shearing and working amongst it in frost and snow: And after all some of it standing still, and rotting on the ground, and much of it for little use neither to man or beast, and which had no taste or colour of meal.

Meal became so scarce, that it was at two shillings a peck, and many could not get it. It was not then with many, where will we get silver? But, where will we get meal for silver? I have seen when meal was all sold in markets, women clapping their hands, and tearing the clothes off their heads, crying, How shall we go home and see our children die in hunger? they have got no meat these two days, and we have nothing to give them.

will be obliged to bury bim in my own yard. We went, and there were eight of us had two miles to carry the corpse of that young man, many neighbours looking on us, but none to help us. I was credibly informed, that in the north, two sisters on a Monday's morning were found carrying the corpse of their brother on a barrow with bearing ropes, resting themselves many times, and none offering to help them.

Through the long continuance of these manifold judgments, deaths and burials were so many and common, that the living were wearied in the burying of the dead. I have seen corpses drawn in sleds, many neither got coffin nor winding-sheet. I was one of four who carried the corpse of a young woman a mile of way; and when we came to the grave, an honest poor man came and said, You must go and help me to bury my son, he is lain dead these two days, otherwise 1

I have seen some walking about the sun setting, and to-morrow, about six o'clock in the summer morning, found dead in their houses, without making any stir at their death, their head lying upon their hand, with as great a smell as if they had been four days dead, the mice or rats having eaten a great part of their hands and arms.

Many had cleanness of teeth in our cities, and want of bread in our borders; and to some the staff of bread was so utterly broken, (which makes complete famine,) that they did eat, and were neither satisfied nor nourished; and some of them said to me, that they could mind nothing but meat, and were nothing bettered by it; and that they were utterly unconcerned about their souls, whether they went to heaven or hell.

The nearer and sorer these plagues seized, the sadder were their effects, that took away all natural and relative affections, so that husbands had no sympathy with their wives, nor wives with their husbands, parents with their children, nor children with their parents. These and other things have made me to doubt if ever any of Adam's race were in a more deplorable condition, their bodies and spirits more low, than many were in these years.

The crowning plague of all these great and manifold plagues was, many were cast down, but few humbled; great mourning, many groaning, under the effects of wrath, but few had sight or sense of the causes of wrath, in turning to the Lord. And, as soon as these judgments were removed, many were lift up, but few thankful; even those who were as low as any that outlived these scarce times, did as lightly esteem bread as if they had never known the worth of it but the want of it. The great part turned more and more gospel proof, and judg

ment proof, and the success of the gospel took a stand at that time in many places of the land.

King William his kindness is not to be forgotten, who not only relieved us from tyranny, but had such a synpathy with Scotland, that they might do it custom free, and have twenty pence of each boll.

I cannot pass this occasion of giving remarks upon some observable providences that followed these strange judgments, upon persons who dwelt in low-lying fertile places, who laid themselves out to raise markets when at such a height, and had little sympathy with the poor; or those who lived in cold muirish places, who thought those who lived in these fertile places had a little heaven. But soon thereafter their little heavens were turned into little hells by unexpected providences. Some wrote sixteen remarks upon that terrible fire which fell out on the 2 or 3d February 1700, in the Parliament Close in Edinburgh; one was, that it was most of those people who dwelt there were rich, and lived sumptuously, and had little sympathy with the distressed case of the land; that their fine houses, which were eleven years in building, were, in a few hours, turned to a burnt ruinous heap. But, more especially, there was a farmer in the parish of West Calder, (in which parish 300 of 900 examinable persons died,) who at that time was reckoned worth 6000 merks of money and goods, that had very little to spare to the poor; the victual lay spoiling in his house and yard, waiting for a greater price; and two honest servant lasses, whose names were Nisbets, being cast out of service, (for every one could not have it; many said, they got too much wages that got meat for work,) these two lasses would not steal, and they were ashamed to beg. They crept into an empty house, and sat there, wanting meat until their sight was almost gone; and then they went about a mile of way to that farmer's yard, and cut four stocks of kail to save their lives. He found them, and drove them before him to the Laird of Bawd, who was a justice of peace, that he might get them punished. The Laird inquired what moved them to go by so many yards, and go to his? They said, These in their way were in straits themselves, and he might best spare them. The

Laird said, Poor conscionable things! go your way, I have nothing to say to you. One of them got service, and the other died in want; it was her burial I mentioned before, who was carried by us four. But lo, in a very few years, he and his were begging from door to door, whom I have served at my door, and to whom I said, Who should have pity and sympathy with you, who kept your victual spoiling, waiting for a greater price, and would spare nothing of your fulness to the poor, and was so cruel to the two starving lasses, that you took prisoners for four stocks of kail to save their lives, ye may read your sin in your judgment, if ye be not blind in the eyes of your soul, as ye are of one in your body, and may be a warning to all that come after you. Many yet alive in that country side can witness the truth of all these strange things.

CANZONE OF TASSo.

MR EDITOR,

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I HAVE seen several very beautiful translations from different Italian poets in your Magazine, and I now take the liberty of sending you a Canzone of Tasso, which is in a very different tone from any other which I have read in Italian. It is translated from one of the "Rime Amorose," beginning Questa ch' al cieco volgo tanto s'apprezza." The poet seems to have been labouring under the pangs of jealousy when he wrote this amorous Canzone, and he indulges in a strain of the bitterest abuse against beauty. I have done all I could to preserve the spirit of the original, and at the same time to give the author's meaning as literally as possible. I am, Sir, your most obedient servant,

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DANTE'S LETTER.

As in a meadow amid flowerets gay,
Oft lurks the wily snake with poisonous

breath,

As in a vase that jewels rich inlay,

FATHER! with reverence and with love I greet

Is hid the direful draught whose taste is Your letters,-in the which I feel how well

death,

As oft the apple fair is gnawed away,
By putrid worm that lurketh underneath,
So evil thoughts, and works, and wishes
vile,

Oft lurk unseen 'neath beauty's brightest

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She is a monster of unnatural birth, Scourge of the heavens with which they lash the earth.

E'en as an unripe nut or apple green, Better than that which ripens on the branch,

Will suit for pickling, and is good and clean,

When that is filthy, and emits foul stench, So, in his honeyed nectar, Love, I ween, Preserves much better some ill favoured wench,

Your heart is fill'd with me-and the de

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Your letters, father, speak of no such things.

Is such permission glorious to Dante,-Who hath not seen sweet Florence many a year?

Is this the recompence for virtuous days,— (Most bitter in herself, God knows!) than Which the world owns ;-for stern labori

one

Who looks without as lovely as the sun.

Then let my love be ugly as the night, With crooked nose o'ershadowing her chin, Her mouth all black and hideous to the sight,

And large enough to hold a pint within; Her chance-set eyes of a dull silvery white, Her few long tusks of ebon streaked with green,

And let her tangled hair of greasy black Float in thick clusters down her crooked back.

So shall I, safe from every rival's power,
Escape the racking pains of jealousy,
Nor fear-though on some wished for pa-

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ous nights

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ed steps,Steps winged with joy,I shall return again,

If you can open unto me a path

Where honour and fame-and Dante may together

Pass. But if no such way lead me to Florence,

Then Florence never shall I enter more! Out in the world 1 stay-and shall I not Everywhere see the sun-the stars shine forth,

They are not hidden from an exiled man. And in the farthest earth, I may behold Truth--and adore it :--sweet and soothing truth!

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