Many add a sixth sense thus; 6. Intuition. And we will add yet another, thus: 7. Inspiration.

It will be seen that these external senses are numbered with respect to their order of intelligence. For instance, in the first sense, Taste, the object must be taken within the body (the mouth) before its nature can be ascertained. In the second, Feeling, the nature of the object may be ascertained by merely coming into contact with it. The third sense, Smell, is a still higher order of intelligence, being able to determine the nature of an object by its odor, and without contact. The fourth sense, Hearing, takes cognizance of bodies in motion; but those bodies must produce sound, or vibrations, before they can be recognized. Sight is still a higher sense; being able to take cognizance of bodies while at rest, and without contact.

These five are all the senses that are popularly believed to exist; but there are many men, especially among those who are well advanced in the higher branches of thought, who believe in the existence of a sixth sense, Intuition. This sense if it really exists, (and no doubt it does), enables us to discover new truths by a direct inspection of the mind. It is closely allied to the faculty of Human Nature, and, no doubt, has its seat in or near that organ in the brain.

If many people doubt that Intuition is a sense, it is likely that many more, or perhaps nearly all, will also deny that Inspiration or Revelation is a sense. Neither of these words convey the idea, very clearly, of just what this faculty is. The seventh law of Nature, as will be noted later on in this work, is "Vital Complex Unity" (includes everything below it) and therefore this seventh sense includes all the other senses, only in a higher degree.

It is that state of mind into which some people get, when their spiritual eyes are opened, and they are able to hear and see things not present to these other six senses. The gift was common to all, or nearly all, of the prophets, and it is possessed, (perhaps in a modified form) by the clairvoyant. Swedenborg and many others claimed to possess this gift, and I also must add my testimony, later on in this work. Inspiration is a sense, and just

as much so as any of the other senses; and I presume the only reason that it has not been so recognized is, that it is a gift uncommon to the masses of the people.

The Social group has for its collective function the manifestation of those affections which connect us with country and home, and attach us to relations, conjugal companions, and friends.

The Executive group is to make proper provisions for the animal wants, and to secure preservation of life, and the defense of person, and the accumulation of property.

The Aspiring group gives regard for character, love of distinction, self reliance, independence, stability, and perseverance. They have an aspiring and governing tendency.

The Moral group has the highest office of all, and tends to elevate man into fellowship with the angels, and beget aspirations after holiness and heaven, while making him at the same time meek and humble. When large and active, and holding the leading place which belongs to it, all the other groups are sanctified through its action.

The Perfective group has for its function self-improvement, and the love and production of whatever is beautiful. It gives magnitude to the mind, and is elevating and chastening in its influences, and acts in co-operation with the Moral or Religious group to which it is closely allied.

The Perceptive and Literary groups are generally classed together and have for their collective function the collection of facts of men and things, and bring man into direct communication with the physical universe through the senses, and give a correct judgment of the properties of things, and lead to the practical application of the knowledge obtained. They impart memory, and the ability to communicate ideas and feelings by means of written or spoken words.

The Reflective group is to analyze, compare, and classify the facts collected by the Perceptives, and to philosophize, contrive, invent, and originate ideas.

CHAPTER III.

THE ORGANS AND THEIR FUNCTIONS.

AMATIVENESS.

The organ of Amativeness occupies the cerebellum, situated at the base of the back-head. Its size is indicated by the extension of the occipital swellings backward and inwards of the mastoid. processes and downwards from the occipital spine. When it is large, the neck at those parts between the ears is thick, and it gives a round expansion to the nape of the neck. The function or use of Amativeness is to manifest sexual feeling, and give the desire to love and be loved, and its office is the propagation of the race. There is no phrenological organ of more importance, or which has a greater influence upon human character, and human destiny, or the bearings of which are more extensive. All great men have this organ large.

For the location of this and all the other organs see the Phrenological bust, illustrated on another page.

CONJUGALITY.

The function of this organ is matrimony; love of one, or union for life. It is the pairing instinct manifested by some of the lower animals, as foxes, lions, and geese; while those in which this organ is small or wanting, are promiscuous in their relations, as cattle, horses, hogs, sheep, and some men.

PARENTAL LOVE.

Parental Love, as its name implies, is the peculiar feeling which watches over and provides for the wants of offspring. Its primary function is to impart love for the young, and particularly for one's own children; but it also leads to a fondness for pets gen

erally. It is essential to a successful teacher of children. Individuals in whom the organ is deficient, have little sympathy with the feelings of the youthful mind, and their tones and manner of communicating instruction repel, instead of attracting, the affections of the pupil.

FRIENDSHIP.

This faculty gives adhesiveness, sociability, love of friends and society. It causes one to seek company and indulge friendly feelings. Those in whom it is large feel an involuntary impulse to embrace and cling to any object which is capable of experiencing fondness. It gives ardor and a firm grasp to the shake with the hand.

INHABITIVENESS.

The function of this organ is to give love of home and country, a desire to have a permanent abode, and attachment to any place where one was born or has lived. The feeling is particularly strong in the Swiss, and in the inhabitants of mountainous countries generally.

CONTINUITY.

The function of Contiunity is to give connectedness of thought and feeling, and thoroughness in the elaboration of ideas or the working out of the details of any plan. It enables us to keep the other faculties concentrated upon a single object, and to follow a train of thoughts uninterruptedly through all its phases till we reach the legitimate conclusion. It gives unity and completeness to mental operations. It delights in monotony, or anything that is everlastingly at one thing.

VITATIVENESS.

This faculty gives a love of existence for its own sake, tenacity of life, dread of death, and resistance to disease. There is a remarkable difference among men in regard not only to the love of