Spes cannot be answered by anticipation.

We suspect H. B.'s Sonnet to the Rising Sun was written for a lark.

W. B. M.'s

-but we have answered him before.

We are sometimes charged with being severe,-and, perhaps, we are occasionally betrayed by the rashness, vanity, or folly of certain writers, into an intolerant tone of expression, not quite becoming such grave judges as we are known to be. But in sober sadness, what is to be said to Counting-house Versifiers, and Warehouse Essayists? We are continually furnished with ricketty sonnets from Milk-street, Friday-street, Ironmonger-lane, and all the softer alleys of the city,—which the writers chuckle over with all the dangerous fondness of parents. We could crown this notice at once by printing. a passage or two from the "effusions" of A. B.-Flavius,—Thurza (query, any relation of Lord Byron's?) K.-T. T.—But a word to the unwise may be sufficient.

Thersites is left "to be reclaimed," as he desires, of which there is much need, and perchance but little hope.

We should be loth to make Mr. Christie angry, by printing Athenæus's Ode to Fonthill Abbey, now that it is advertised for sale. The Poem opens bravely, but sneaks miserably off at the conclusion-or to speak in our own styletakes up at the Lion, and sets down at the Lamb. Caliph Vathek is not "That simple Eastern Tale of Turkish hearts," which the Bard describes. Why cannot our Correspondent get his Ode inserted among the sundries in the Catalogue?—It would sound well-Three saucepans, four sets of fire irons, two grates, one Ode, and a coal-skuttle. There is a way of getting

these things smuggled in.

The following verses are selected from an Ode written in the fear of the New Marriage Act.

FARE THEE WELL.

Before our banns be publish'd like a tax,
Ask'd on the portals of St. Mary Axe,

If thou wilt marry me-then prythee tell→→
Oh now-or fare thee well!

Think of old maids of seventy-fourscore,
Fourscore old women at the temple's door,

Those that can read, and those that learn to spell –
Oh now-or fare thee well!

Suppose our names a history-suppose

Our love, forepick'd to pieces-like a rose,

Shed blushing all abroad-my Isabel !

Oh now-or fare thee well!

THEODOSIUS.

BEFORE We lay the following Observations on Phrenology before our readers, we deem it requisite to put them in possession of the Theory of external Indications, on which the science is founded, so far, at least, as this information is capable of being conveyed by diagrams and names. Dr. Spurzheim adopted the same mode of illustration in his work; but the plate which he gives is not so satisfactory as that which is contained in a pamphlet intitled, "Observations on Phrenology," from which the various positions of the head, in the annexed engraving, have been copied:

We regret that the founders or advocates of the system have not ere this honoured it with a Nomenclature more apposite, and of less barbarous construction. The Phrenological Society cannot better employ their sittings, than in doing it this just and necessary piece of service. The name of the organ of Space, we perceive, has been changed to that of Locality; but the latter term is still very exceptionable.-It should rather be called the organ of Exploration, thus expressing the active principle, for the exercise of which space or locality is but the proper sphere. It will certainly be found more applicable in this sense; for to explore belongs not only to geographers, astronomers, and travellers, but to the metaphysician, the historian, the investigator, and the discoverer,to all inquirers, whatever be the object of pursuit. This organ ought, indeed, to be regarded, from its seat and function, as the antenna of the human race. Q

VOL. VI.

OBSERVATIONS ON PHRENOLOGY."

The general condemnation of Dr. Spurzheim's views is known to all our readers. They were represented as "trash," "trumpery," "quackery ;" and, in short, the vocabulary of contemptuous epithets was exhausted in an apparently vain endeavour to express with sufficient force the great extent of their demerits. But in the course of the seven years which have elapsed since 1815, the doctrines have not, like those of Johanna Southcott and Mr. Spence, with which they were compared, sunk into oblivion, and died of their own inanity, as was then confidently predicted. In 1819, Mr. Combe, of Edinburgh, published Essays on Phrenology, in which he strenuously maintained the doctrines to be, not only true, but highly important. In 1820, Sir George M'Kenzie published Illustrations of Phrenology, in which he also staked the credit of his reputation, that the system is founded in nature. So far as we have observed, no philosophical answer to these works has appeared, notwithstanding the vehemence of the early opposition to the doctrines. Farther, in the year 1820, a society, bearing the name and title of Phrenology, was established in Edinburgh, and from a report of its proceedings we observe that its members consist of gentlemen in the professions of divinity, law, and physic-of literary men, artists, and persons engaged in commerce; many of whom are members of other societies, and some of whom are favourably known to the public by their writings. This society proclaims a decided belief in the truth of the system from which

it has taken its appellation. In 1821, Mr. Abernethy, a gentleman sufficiently known in the circles of literature and science, and certainly a competent judge of points connected with physiology, published the pamphlet referred to in the note below, in which, without coinciding in all the views of Drs. Gall and Spurzheim, he styles Phrenology—

when viewed in its proper light, and with A representation of human nature, which, due attention, must please every one. It is not (says he) like others heretofore presented to us, which appear in comparison but as mere diagrams, the result of study and imagination; whilst this seems like a portrait from life by masterly hands. It is not, indeed, exactly like any individual, but capable, by alterations, of being made help of a few touches, we are able readily to resemble every one; so that, by the to show "virtue her own image, vice her own deformity," in all their diversities.

The author of the second pamphlet, who also declares himself not to be a complete convert to the system, makes the following observations:

The doctrines of Phrenology are so novel in their nature, and differ so widely from the common notions on the subjects to which they relate, that it was natural to expect that they should encounter much opposition, having to contend with so many prejudices and long confirmed habits of thinking. The author of these remarks has endeavoured, as far as possible, to divest himself of such prejudices, and has come to the present inquiry with the sin1. Whether the doctrines of the phrenolocere purpose of ascertaining these two points, gists are true? and, 2. Whether, if true, they are worth knowing or inquiring into?

It appears to him that the prevailing opposition to this new doctrine is at least as

* Reflections on Gall and Spurzheim's System of Physiognomy and Phrenology, addressed to the Court of Assistants of the Royal College of Surgeons, in London, in June, 1821. By John Abernethy, FRS., &c. London. Longman, and Co. 1821. Pp. 75.

Observations on Phrenology, as affording a systematic view of Human Nature. Edinburgh. Waugh and Innes, Edinburgh; Ogle, Duncan, and Co., London. 1822. Pp. 57.

We have been informed that this work is reprinting in America.

It is a curious circumstance, that we should derive our information of the proceedings of this society through the medium of the Parisian press. In a late number of the Revue Encyclopedique we observe its labours adverted to; while the Edinburgh press preserves a total silence on the subject. We know that the proceedings of the society have excited considerable interest in Edinburgh; and that during last winter Phrenology was much discussed in the private circles of that metropolis, although no notice of this fact has yet reached the public eye.