ties and large 'bumps' might fail to coexist; because the scheme of Gall was so vast as hardly to admit of accurate determination at all—who of us can say even of his own brothers whether their perceptions of weight and of time are well developed or not?—because the followers of Gall and Spurzheim were unable to reform these errors in any appreciable degree; and, finally, because the whole analysis of faculties was vague and erroneous from a psychologic point of view. Popular professors of the lore have nevertheless continued to command the admiration of popular audiences; and there seems no doubt that Phrenology, however little it satisfy our scientific curiosity about the functions of different portions of the brain, may still be, in the hands of intelligent practitioners, a useful help in the art of reading character. A hooked nose and a firm jaw are usually signs of practical energy; soft, delicate hands are signs of refined sensibility. Even so may a prominent eye be a sign of power over language, and a bull-neck a sign of sensuality. But the brain behind the eye and neck need no more be the organ of the signified faculty than the jaw is the organ of the will or the hand the organ of refinement. These correlations between mind and body are, however, so frequent that the 'characters' given by phrenologists are often remarkable for knowingness and insight.
Phrenology hardly does more than restate the problem. To answer the question, "Why do I like children?" by saying, "Because you have a large organ of philoprogenitiveness," but renames the phenomenon to be explained. What is my philoprogenitiveness? Of what mental elements does it consist? And how can a part of the brain be its organ? A science of the mind must reduce such complex manifestations as 'philoprogenitiveness' to their elements. A science of the brain must point out the functions of its elements. A science of the relations of mind and brain must show how the elementary ingredients of the former correspond to the elementary functions of the latter. But phrenology, except by occasional coincidence, takes no account of elements at all. Its 'faculties,' as a rule, are fully equipped persons in a particular mental attitude. Take, for example, the 'faculty' of language. It involves
