than usual interest; for, since the article was in type, the Manufactory of the Gutta Percha Company has been seriously damaged by fire. We are happy to hear that the Works will be in full operation again ere long.

AUTO-BIOGRAPHY OF A DOG-No. XIV.
WRITTEN BY HIMSELF.

(Continued from Page 300.)

PUNCTUAL to MY PROMISE, here I am, my best of Editors, ready to chat to you about sledging. I will also tell you of our trip to Versoix and home again. The details will amuse you, I know, and cause a laugh at our expense. At the same time it will convey to you an idea of the very rapid changes of temperature to which my country is often subject, and the consequences of which occasioned so much discomfort to my old master, as it also continually does to many others. I must confess, however, that I was the least annoyed of the party forming the expedition.

It was in the month of January; and towards the latter end of the month a vast deal of snow fell. The cold, too, had for some time been intense (the thermometer ranging generally from 18 to 20 degrees below zero during the night and early morning).

At this time Bombyx made up his mind to visit some of his relatives residing at Versoix and Geneva-having first ascertained that they would not be out upon a similar excursion. One fine morning, about nine o'clock, two pretty sledges arrived at our old residence on the road to Chailly. A first-rate breakfast having been disposed of, and a glass or two of Kirschenwasser, just to keep out the cold (my own breakfast, I may tell you, was unusually warm and savory, and the postilions pronounced the Eau de Cerise veritable)-the two sledges were soon occupied, and I squeezed myself in a snug corner, close to my master's feet. Assuredly no cold could reach me there. All being now right, and the German servant, who was in the last sledge, having quickly disposed of a parting bumper of Kirschenwasser (I saw him, although Bombyx did not), off we started.

It was a glorious morning. The scene was brilliant as in June; but the cutting, cold wind, caused to lodge on our noses and chins the minute particles of frozen snow which it blew off the hedges and trees, and soon undeceived us on this point. So I thought it most prudent to curl myself up as well as I could do, and keep my tender nose from coming in contact with cold, rude "Boreas." Would not you have done the same, dear Mr. Editor? [Indeed we should, Fino.] Well, on we went through Lausanne-whips cracking, bells tinkling, postilions hallooing; down Montbenon like mad, passed St. Sulpice, where I heard my old master call out, "Stop a minute at Morges; we'll have a glass of old red wine and light a cigar." "Bel et bien, Monsieur,' cries Bébi (such was the name of our postilion). "Monsieur a bien raison," rejoined Louis, who conducted the other sledge.

of our well-known hotel, the "Trois Couronnes a Morges." "Bring up some chateux neuf," says Bombyx. "Have you any of the old sort?"

Oh que oui, j'en ai toujours pour Monsieur." fruit; after which, the postilions and Bombyx, The red wine was accompanied by some dried the German servant, and the young masters, being supplied with some capital "Bahias," and myself with a basin of good warm soup, in a quarter of an hour we were off again.

"We shall dine at 'Rolle,' Bébi," says Bombyx, "at our old friend's-the 'Tête Noire."

"Oui, Monsieur; you'll get some capital Gibier there. I was there at the beginning of the week, and it was beautiful.”

Crack again went the whip, and off we flew. Our hearts were warmed by the good old wine, and gaily we tripped by St. Près; and after a while reached Rolle, driving straight up to the "Tête Noire." This is a very curious-looking place outside, Mr. Editor; and what would Mrs. Harriet Beecher Stowe say, if ever she should pass through this quaint old town, and see a large nigger's head swinging over the sole front entrance of the "Tête Noire?" Whatever you may think of the exterior, you will find yourselves "quite at home" in the interior; and a more luxurious dinner no epicure need covet. As for cleanliness, it is a perfect pattern. You may imagine how we all closed around the blazing fire. Presently a voice that was quite familiar to me said, "Eh bien, Fino, que fais tu ici?" It was the son of the proprietor of the "Faucon," at Berne, whom I knew very well.

"Well, old friend," said he, "I'll prepare you a splendid soup." He soon twigged Bombyx; and in a quarter of an hour a dinner, fit for Prince Albert or the Emperor of all the Russias, garnished the table. Some excellent pale ale, of rather a bitter flavor, made its appearance; and after dinner some old " Hermitage Rouge," which was perfectly unique. My Friend François (such was the name of my Bernese acquaintance) had requested Bombyx to allow me to dine with him; and I soon found out that he was on a visit to his uncle, the proprietor of the "Tête Noire." He treated me like a prince. In short, I had everything that could make a dog's heart happy.

Again our sledges were ready; and more "Bahias" being provided, off we went, and after a long run reached "Prangins," and soon after "Nyon." Here we just moistened the horses' mouths, and our own-spun along to "Coppet; and leaving the celebrated "Chateau of Madame de Staël," on our right, passed on to "Versoix," which we reached very jolly but very cold. There sat Bombyx's fat relation (nearly as fat as himself, Mr. Editor), waiting under the sheltering portico of the "Croix d'Or," and puffing his cigar whilst ever and anon he protruded his rubicund visage from behind the pillar, to see if he could catch a glimpse of our sledges; a few minutes more, and we were under his hospitable roof.

Here a famous supper was duly announced at the homely hour of nine; and even now, Mr. Editor, my old master never has his supper later than that hour. Still, you know, there are exceptions to every rule; and we did not think of betaking our weary persons to our beds till near

At last, a move was resolved upon, and my worthy host accompanied Bombyx and myself to our dormitory. The two eldest boys ensconced themselves in a large bed, in one corner of this goodly chamber. As for myself, whenever my master is travelling, I always sleep at the foot of his bed! thinking it wise so to do, for in case of accidents two heads are better than one. Entre nous, I make a point of sleeping with one eye fixed on my old master and the other on the door, so that if any intruder should appear I know how to deal with him. I see instantly, by the cut of his face, whether he is welcome or not. If not, I just open my jaw, and warn him he had better make a bolt of it. Well, my worthy host at last said, "good night;" after warning us not to approach too near the "fourneau," as it was red-hot and would keep so till morning. 'Enfin, bon soir, my good fellows; gardez vous du Fourneau." Bombyx was soon in bed, and I had as quickly rolled myself up in the carpet by his bedside; for I confess I found the room uncommonly coldnotwithstanding the red-hot "fourneau."

Presently the little night-lamp (which was placed upon the "fourneau") went out; and as Bombyx was not asleep, he struck a light to see what was the matter, and intended to light it again, not being much inclined to slumber. The cold and the exciting fare of our trip, I must tell you, had produced anything but a sleepy mood. Well, only fancy; upon only reaching the redhot" fourneau," he found the oil in the glass in which the "lumignon " was placed, quite frozen; so intense was the cold! There being, therefore, no means of using the "lumignon," he arranged something else; and seeing his two boys were snoring, he after a while did the same thing. I quickly followed their example. The next morning he had a famous laugh with his relative about the red-hot ". 'fourneau." After breakfast we walked to "Genthod," and from thence we went per omnibus to Geneva-returning to "Versoix for dinner. In my country, we generally dine at one or two o'clock, a plan which my old master adopts at the present time; and I must say I think he is right.

sant.

Suddenly, after dinner, there arose a strong southerly wind, accompanied by a very warm rain; so warm indeed, that it was quite unplea "What a singular change !" said Bombyx; "what can this mean? I must be home to morrow, as I expect some friends from Vevay on the following day. How are we to go? The drops of rain are just like hot water, and will soon melt the surface of the snow, and make most miserable roads."

After a little talking, this plan was agreed upon; and Bébi went to Geneva to secure our conveyance, whilst Louis attached the sledges to the next flywagon for Lausanne. The next morning, our four horses, with their tinkling little bells, were attached to our large carriage; and we started off on our return. We did not, however, move at so rapid a pace as when we had our sledges. Having at length reached Nyon, we of course secured a supply of "ecrelet," and arrived at the "Tête Noire," at Morges, in time for dinner, which our Bernese friend had got all ready for us-being aware of the day and the hour of our probable return. He joked me famously about our sledging; but as he had provided me a beautiful soup, I took it all in good part.

After nearly three hours' rest, we started again. In the meanwhile, the wind had again changed to a desperate cold Bise, enough to cut one in two; and when we reached Morges the snow had again frozen. So slippery was it, that the poor horses had some trouble to keep their ground, and it was a considerable time before we reached the Pont de la Maladiere. This spot is just at the foot of the hill, on the Geneva road, leading up to Lausanne ; and from this point the road to Lausanne is a steep rise for about a quarter of an hour's walk.

for the horses of Renfort, was formerly a chapel, The little building which now serves as a stable where certain religious ceremonies were observed towards malefactors, who, by their crimes, had forfeited their lives to the offended laws of their country. Close to this very spot, too, they were decapitated. This is not the only one instance of a chapel being converted into a stable. Close adjoining is a small public-house, where postilions, carmen, &c., regale themselves whilst waiting the arrival of any party to whom they are to give a help up to Montbenon. Most fortunately, just as we arrived there, a man signalled us, and presently Bébi dismounted. His master had sent a strong horse de Renfort, to help us up this rising road; and a very seasonable help it was too-for notwithstanding our rest at Rolle, it had been a very fatiguing day. Once, however, on Montbenon, it was all even ground (that is to say, all even ground for my country, not what you would call so).

We arrived much later than we expected, and fortunately all safe and sound; although we did knock down an old gate-post at the entrance of our home. Our carriage and horses occupied too much space in this narrow lane; and the slippery state of the road, just at the turning, prevented us taking a sufficient sweep.

Tottenham, June 15.

FINO.

PHRENOLOGY FOR THE MILLION.

No one can call himself into life: no one can choose the period, the climate, the nation where

BY F. J. GALL, M.D.

(Continued from Page 297.)

HAVING SATISFACTORILY, I HOPE, cleared up all matters of doubt with respect to the soundness of my doctrines thus far, I will now proceed to state my views of

FATALISM.

We have seen that, under the name of ma terialism, very different things have been included; it is the same with fatalism.

If it be affirmed that everything in the world, and even the world itself, is necessary; that whatever is and happens, is the effect of chance or of a blind necessity, and that no Supreme intelligence ever has, or at present does concern itself with existing objects, this doctrine is a species of fatalism, which differs very little from atheism. But this fatalism has nothing in common with the doctrine which asserts the innateness of the faculties of the soul and mind, and their dependence on organisation. I cannot, therefore, in this sense be accused of fatalism.

Another species of fatalism is, that by which it is taught that, in truth, there exists a Supreme Being, the Creator of the Universe, as well as of all the laws and all the properties which exist in it; but that he has fixed these laws in an immutable manner, so that what happens, cannot happen otherwise. In this system, man is necessarily drawn along by the causes which lead him to act, without his will having any influence. His actions are always a necessary result, without voluntary choice, and without moral liberty; they are neither punishable nor meritorious, and the hope of future recompense vanishes, as well as the fear of future punishment.

This is the fatalism of which superstitious ignorance accuses the physiology of the brain; that is to say, the doctrine of the functions of the noblest organ on earth. I have incontestably proved, that all our moral and intellectual dispositions are innate; that none of our propensities, none of our talents, not even understanding and will, can manifest themselves independently of this organisation. Add to this, that man has no part in endowing himself with the faculties proper to his species, nor, consequently, with such and such propensities and faculties. Now, must we infer that man is not master of his actions? that there exists no free choice, and consequently, can be no merit or demerit in any action?

Before refuting this conclusion, let us examine, with all the frankness worthy of true philosophy, to what degree man is subjected to the immutable laws of creation; to what extent we must acknowledge a necessity, an inevitable destiny or fatalism? To disentangle these confused notions, is the best means of placing the truth in a clear light.

Man is obliged to acknowledge the most powerful and most determinate influence of a multitude of things on his happiness or misery, and even on his whole conduct, without being able, of his own will, to add to or diminish this influence.

manners, the customs, the laws, the form of the government, the religion, the prejudices, the superstitions, with which he shall be surrounded from the moment of his birth: no one can say, I will be servant or master, elder or younger; I will have robust or feeble health, I will be a man or woman; I will have such a temperament, such inclinations or talents; I will be foolish, idiotic, simple, intelligent, a man of genius, violent or calm, of a sweet or peevish temper, modest or proud, heedless or circumspect, cowardly or inclined to debauchery, submissive or independent; no one can determine the prudence, or the folly of his instructors; the hurtful or useful examples he shall meet, the results of his connections, fortuitous events, the influence which external things shall have on him, the condition of himself or his parents, or the sources of the irritation which his passions and his desires shall experience. So far as the relations of the five senses to external objects, so far as the number and the functions of the viscera and the limbs have been fixed in an immutable manner-so far is nature the source of our inclinations, our sentiments, our faculties. Their reciprocal influeuce, their relations with external objects, have been irrevocably determined by the laws of our organisation.

As it does not depend on us to hear and see, when objects strike our eyes and our ears, so are our judgments the necessary results of the laws of thought. Judgment," says M. de Tracy, with reason, "is independent of the will, in this sense-that when we perceive a real relation between two of our perceptions, it is not free for us to feel it otherwise than as it is; that is, as it must appear to us by virtue of our organisation, and such as it would appear to all beings organised like ourselves, if placed precisely in the same position. It is this necessity which is essential to the certainty and reality of all our knowledge. For, if it depended on our fancy to be affected by a large thing as if it were small, by a good thing as if it were bad, by a true thing as if it were false, there would no longer exist any reality in the world, at least for us. There would be neither largeness nor smallness, good nor evil, falsehood nor truth-our fancy alone would be everything. Such an order of things cannot be conceived, and it implies inconsistency.'

Since the primitive organisation, the sex, age, temperament, education, climate, form of government, religion, prejudices, superstitions, &c., exercise the most decided influence on our sensations, ideas, and judgments, and the determinations of our will; on the nature and force of our propensities and talents, and consequently on the primary motives of our actions, we must confess that man, in many of the most important moments of his life, is subjected to the power of destiny, which sometimes fixes him to a rock, like the inert shell-fish, and sometimes raises him in the whirlwind, like the dust.

It is not then surprising, that the sages of Greece, the Indies, China, and Japan, that the Christians of the east and west, and the Mabometans, should have mingled with their several

doctrines this species of fatalism.

From periods the most remote, men have derived from the Deity our moral and intellectual faculties; in all ages it has been taught that all the gifts of men come from heaven; that God from all eternity has chosen the elect; that man, of himself, is incapable of any good thought; that all the difference which exists between men, with respect to their qualities, comes from God; that it is only those, to whom it has been given by superior power, who are capable of certain actions; that each one acts according to his innate characterjust as the fig-tree does not bear grapes, nor the vine figs, and as sweet water cannot flow from a bitter fountain; in fine, that all cannot find out the mysteries of nature, nor the secrets of God.

It is this same fatalism, this same inevitable influence of superior powers, which has been taught us by the fathers of the Church. St. Augustine would have this same doctrine preached, in order to exhibit clearly the belief of the infallibility of Providence, and our entire dependence on God. "As," says he, "no one can give himself life, so no one can give himself understanding." If some persons do not understand the truth, it is, according to him, because they have not received the necessary capacity to comprehend it. He refutes the objections, which would be hence drawn, against the justice of God; and remarks, that the grace of God has no more distributed temporal goods equally to all, such as address, strength, health, beauty, genius, and tastes for the arts and sciences, riches, honors, &c. St. Cyprian had already said, that we ought not be proud of our qualities, for we have nothing of ourselves.

If men had not always been convinced of the influence of external and internal conditions on the determinations of our will or our actions, why, at all times, and among all nations, should they have made laws, civil and religious, to subdue and direct the desires of men? There is no religion which has not ordained abstinence from certain meats and drinks, fasting, and the mortification of the body. From Solomon down to our own days, I know no observer of nature, who has not acknowledged that man, both physically and morally, is wholly dependent on the laws of creation.

MORAL GOOD AND EVIL.

The same laws to which I have alluded, prove that the conviction has always existed, that mankind are inclined to evil. But, does it not seem contradictory that evil should have been created by an infinitely good Being?

Some, to escape this contradiction, have set up, and admitted two principles-a good Being, and a wicked Being, almost equally powerful, and existing in a state of perpetual warfare.

Others have maintained, that all the original qualities of man have been given him for a good end; that none leads necessarily to evil, and that even the best things in the world may be prostituted to a bad purpose. Eusebius says, with Philo, that matter in itself is not wicked, and cannot be the cause of evil, which consists only in action, and in the bad use of original faculties. |

Others add, that in order to decide that anything is an evil, we must know-what man cannot know, the immense and universal end of creation.

Others, in fine, not being able to deny the existence of moral evil, explain its origin by freewill. But as soon as we admit free-will, we presuppose moral good and evil; for, what would free-will be, if there were not two distinct things, good and evil, between which the free man can choose? May it not even be objected, that this same boasted free-will, since it occasions so much evil, is itself an evil? The instant we recognise free-will, does not man find himself on the slippery edge of the precipice? It is said, and I also say, that man abuses his liberty; but what motive has man to abuse it, unless something stirs within to excite him to illegal actions?

I am bitterly reproached for admitting in man, innate evil inclinations, and propensities to injurious acts; and my antagonists especially, never fail to remark, that among these evil inclinations are found the propensity to theft, and the propensity to murder.

Let these admirers of the excellence of the human species answer me why, in all ages and in all countries, men have robbed and murdered, and why no education, no legislation, no religionneither prison, hard labor, nor the wheel, have yet been able to extirpate these crimes? Could these men have robbed and murdered for the sole pleasure of exposing themselves to these dangers without any temptations? Will you throw the fault on their ancestors, as if their example had given rise to these unholy inclinations? Then explain to me-how the first examples could have occurred, and how children, and grand-children, who had dispositions essentially good, should have become so powerfully disposed to robbery and murder, contrary to their nature?

Besides allowing it to be education, and not nature, which gives us vicious propensities, the difficulty always remains the same, because education is not in the power of him who receives it; and education never could develop either good or evil inclinations, did not their germs positively belong to human nature. In vain will you endeavor, by any education, to change the pigeon into an eagle, and the eagle into a pigeon.

Unhappily, it is not robbery and murder only which prove the evil dispositions of men. The just man always has had, and always will have reason to complain, with Moses, of the bad actions and dispositions of men. The Lord said that the malice of men, who lived on the earth, was extreme, and that all the thoughts and purposes of their hearts were altogether wickedness.-Gen. vi. 5. Men always have been, and always will be, inclined to all sorts of perverse actions; they have always been besieged by temptations within and without; they always have been, and always will be, tormented by carnal desires, covetousness, ambition, pride, &c. The world never has ceased, and never will cease, to be the theatre of all vices; such as lying, calumny, jea lousy, envy, avarice, usury, immodesty, vengeance, adultery, perjury, rape, incest, idolatry, drunkenness, discord, enmity, injustice, &c.

The good man draws good things from the good treasure of his heart, and the wicked man draws evil things from the evil treasure of his

heart. St. Luke vi. 45. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.-Matt. xv. 19. They are full of all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, disputes, deceit, malignity; whisperers, backbiters, haters of God, deceitful, proud boasters, inventors of evil things, disobedient to parents; without understanding, covenant breakers, without natural affection, implacable, unmerciful.-Epistle to Rom. i. 29-31. Now the works of the flesh are manifest, which are these adultery, fornication, uncleanness, lasciviousness: idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like.-Galatians v. 1921. In this world we are born with our temptations, and the flesh sometimes leads us to do good works, and sometimes excites us to do bad ones. [S. Gregory, Hom. ii.] As it is written, there is none righteous, no not one.-Rom. iii. 10. For the good that I would, I do not but the evil that I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then, a law, that when I would do good evil is present with me. Rom. vii. 19-21. But every man is tempted, when he is drawn away of his own lust and enticed. Nulla mens est, nulla anima, quæ non recipiat etiam malarum motus agrestes cogitationum.-S. Ambros. lib. de Noe. &c. No man can say that he perceives in his thoughts, in his propensities, nothing but what is innocent and virtuous. Let him who, with his hand on his heart, will contradict this, take the first stone and cast it at me.

Thus it is in vain for you to be humbled for your weakness and your imperfection, you must acknowledge the moral as well as the physical evil, and submit yourself for both to the incomprehensible decrees of the Creator. Both exist, not as some say, because the Creator permits it; for such a state of things would suppose on the one hand a mere accident, and on the other, the impotence of the Creator; but they exist because they enter into the plan of eternal Providence. As temporal advantages are distributed unequally and without any respect of persons, so physical evils frequently happen without the fault of him who is the subject of them. Is there not a continual opposition in all nature? Do not the air, the earth. and the water, offer a perpetual scene of destruction and production, of suffering and pleasure? What have animals done, that man, to whom they render the most useful services, should feed them ill, and maltreat them in every way? If parents beget children in the excesses of debauch, why must the children themselves expiate the fault? When the storm carries away the house of the idle rich man, does it spare the poor and industrious vinedresser? "There is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness."-Eccles. "All things come alike to all: there is one event to the righteous and to the wicked; to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that

vii. 16

sweareth, as he that feareth an oath. This is an evil among all things that are done under the sun, that there is one event to all; yea, also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.”—Ibid, ix. 2, 3. "I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all. For man also knoweth not his time; as the fishes that are taken in an evil net, and as the birds that are caught in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them."-Ib. ix. 11, 12.

I have said that evil dispositions and perverse inclinations, enter into the plan of eternal Providence. In fact, what would those say, who affect to act as the apologists for the happiness and the virtue that is to come, if it was proved to them that, without propensity to evil, there would be neither virtue, nor reward, nor punishment? For, as we have already said, what can be called liberty, if we do not mean by this expression the power of choosing between good and evil? If men had no propensity except for good. where would be the possibility of doing evil? And without this possibility, on what could we found the idea of vice and virtue, the merit and demerit of actions? He who does not do evil, because nothing tempts him to do so, is certainly to be envied; but he cannot pretend to virtue, nor to the merit of actions. What would be the merit, the chastity, of those of whom JESUS says that they came eunuchs from their mothers' womb? Why boast so much the denial of one's self, if it supposes no injurious propensities which one has succeeded in subduing? All philosophers, ancient and modern-Plato, Aristotle, Cicero, Seneca, Pascal, Kant, as well as the fathers of the Church, have founded the notion of virtue on the victory which we obtain over our vicious propensities. Can the old man who has passed his youth in dissoluteness be called continent, and moderate, because his desires have abandoned him? It is precisely those evil propensities, which many persons consider incompatible with the glory of God, with the dignity of man, and the welfare of society, which give to man the possibility of being virtuous and vicious: it is only by means of these, that actions can have merit or demerit; and whoever should extinguish in man the belief in perverse inclinations, would also extinguish in him the fear of punishment, and the hope of future reward.

A SIGN OF WISDOM.

Ir is a sign of wisdom never to be cast down by silly trifles. If a spider should break his thread twenty times, just twenty times will he not mend it again? Make up your mind to do a thing in compass, and you will assuredly accomplish it. Fear not, if trouble come upon you. Keep up your spirits, though the day be a dark one. Uniformity of temperament is a great blessing:

"Troubles never stop for ever,
The darkest day will pass away."