But the march of craniology or phrenology, by whatever name it is called, is directly the reverse of this. It a.s.signs to us organs, as far as the thing is explained by the professors either to the public or to their own minds, which are entailed upon us from our birth, and which are altogether independent, or nearly so, of any discipline or volition that can be exercised by or upon the individual who drags their intolerable chain. Thus I am told of one individual that he wants the organ of colour; and all the culture in the world can never supply that defect, and enable him to see colour at all, or to see it as it is seen by the rest of mankind. Another wants the organ of benevolence; and his case is equally hopeless. I shrink from considering the condition of the wretch, to whom nature has supplied the organs of theft and murder in full and ample proportions. The case is like that of astrology

(Their stars are more in fault than they),

with this aggravation, that our stars, so far as the faculty of prediction had been supposed to be attained, swayed in few things; but craniology climbs at once to universal empire; and in her map, as I have said, there are no vacant places, no unexplored regions and happy wide-extended deserts.

It is all a system of fatalism. Independently of ourselves, and far beyond our control, we are reserved for good or for evil by the predestinating spirit that reigns over all things. Unhappy is the individual who enters himself in this school. He has no consolation, except the gratified wish to know distressing truths, unless we add to this the pride of science, that he has by his own skill and application purchased for himself the discernment which places him in so painful a preeminence. The great triumph of man is in the power of education, to improve his intellect, to sharpen his perceptions, and to regulate and modify his moral qualities. But craniology reduces this to almost nothing, and exhibits us for the most part as the helpless victims of a blind and remorseless destiny.

In the mean time it is happy for us, that, as this system is perhaps the most rigorous and degrading that was ever devised, so it is in almost all instances founded upon arbitrary a.s.sumptions and confident a.s.sertion, totally in opposition to the true spirit of patient and laborious investigation and sound philosophy.

It is in reality very little that we know of the genuine characters of men. Every human creature is a mystery to his fellow. Every human character is made up of incongruities. Of nearly all the great personages in history it is difficult to say what was decidedly the motive in which their actions and system of conduct originated. We study what they did, and what they said; but in vain. We never arrive at a full and demonstrative conclusion. In reality no man can be certainly said to know himself. "The heart of man is deceitful above all things."

But these dogmatists overlook all those difficulties, which would persuade a wise man to suspend his judgment, and induce a jury of philosophers to hesitate for ever as to the verdict they would p.r.o.nounce. They look only at the external character of the act by which a man honours or disgraces himself. They decide presumptuously and in a lump, This man is a murderer, a hero, a coward, the slave of avarice, or the votary of philanthropy; and then, surveying the outside of his head, undertake to find in him the configuration that should indicate these dispositions, and must be found in all persons of a similar character, or rather whose acts bear the same outward form, and seem a.n.a.logous to his.

Till we have discovered the clue that should enable us to unravel the labyrinth of the human mind, it is with small hopes of success that we should expect to settle the external indications, and decide that this sort of form and appearance, and that cla.s.s of character, will always be found together.

But it is not to be wondered at, that these disorderly fragments of a shapeless science should become the special favourites of the idle and the arrogant. Every man (and every woman), however dest.i.tute of real instruction, and unfitted for the investigation of the deep or the sublime mysteries of our nature, can use his eyes and his hands. The whole boundless congregation of mankind, with its everlasting varieties, is thus at once subjected to the sentence of every pretender:

And fools rush in, where angels fear to tread.

Nothing is more delightful to the headlong and presumptuous, than thus to sit in judgment on their betters, and p.r.o.nounce ex cathedra on those, "whose shoe-latchet they are not worthy to stoop down and unloose." I remember, after lord George Gordon's riots, eleven persons accused were set down in one indictment for their lives, and given in charge to one jury. But this is a mere shadow, a nothing, compared with the wholesale and indiscriminating judgment of the vulgar phrenologist.

ESSAY XXI. OF ASTRONOMY.

SECTION I.

It can scarcely be imputed to me as profane, if I venture to put down a few sceptical doubts on the science of astronomy. All branches of knowledge are to be considered as fair subjects of enquiry: and he that has never doubted, may be said, in the highest and strictest sense of the word, never to have believed.

The first volume that furnished to me the groundwork of the following doubts, was the book commonly known by the name of Guthrie's Geographical Grammar, many parts and pa.s.sages of which engaged my attention in my own study, in the house of a rural schoolmaster, in the year 1772. I cannot therefore proceed more fairly than by giving here an extract of certain pa.s.sages in that book, which have relation to the present subject. I know not how far they have been altered in the edition of Guthrie which now lies before me, from the language of the book then in my possession; but I feel confident that in the main particulars they continue the same(42).

(42) The article Astronomy, in this book, appears to have been written by the well known James Ferguson.

"In pa.s.sing rapidly over the heavens with his new telescope, the universe increased under the eye of Herschel; 44,000 stars, seen in the s.p.a.ce of a few degrees, seemed to indicate that there were seventy-five millions in the heavens. But what are all these, when compared with those that fill the whole expanse, the boundless field of aether?

"The immense distance of the fixed stars from our earth, and from each other, is of all considerations the most proper for raising our ideas of the works of G.o.d. Modern discoveries make it probable that each of these stars is a sun, having planets and comets revolving round it, as our sun has the earth and other planets revolving round him.--A ray of light, though its motion is so quick as to be commonly thought instantaneous, takes up more time in travelling from the stars to us, than we do in making a West-India voyage. A sound, which, next to light, is considered as the quickest body we are acquainted with, would not arrive to us from thence in 50,000 years. And a cannon-ball, flying at the rate of 480 miles an hour, would not reach us in 700,000 years.

"From what we know of our own system, it may be reasonably concluded, that all the rest are with equal wisdom contrived, situated, and provided with accommodations for rational inhabitants.

"What a sublime idea does this suggest to the human imagination, limited as are its powers, of the works of the Creator! Thousands and thousands of suns, multiplied without end, and ranged all around us, at immense distances from each other, attended by ten thousand times ten thousand worlds, all in rapid motion, yet calm, regular and harmonious, invariably keeping the paths prescribed them: and these worlds peopled with myriads of intelligent beings, formed for endless progression in perfection and felicity!"

The thought that would immediately occur to a dispa.s.sionate man in listening to this statement, would be, What a vast deal am I here called on to believe!

Now the first rule of sound and sober judgment, in encountering any story, is that, in proportion to the magnitude and seemingly incredible nature of the propositions tendered to our belief, should be the strength and impregnable nature of the evidence by which those propositions are supported.

It is not here, as in matters of religion, that we are called upon by authority from on high to believe in mysteries, in things above our reason, or, as it may be, contrary to our reason. No man pretends to a revelation from heaven of the truths of astronomy. They have been brought to light by the faculties of the human mind, exercised upon such facts and circ.u.mstances as our industry has set before us.

To persons not initiated in the rudiments of astronomical science, they rest upon the great and high-sounding names of Galileo, Kepler, Halley and Newton. But, though these men are eminently ent.i.tled to honour and grat.i.tude from their fellow-mortals, they do not stand altogether on the same footing as Matthew, Mark, Luke and John, by whose pens has been recorded "every word that proceedeth out of the mouth of G.o.d."

The modest enquirer therefore, without pretending to put himself on an equality with these ill.u.s.trious men, may be forgiven, when he permits himself to suggest a few doubts, and presumes to examine the grounds upon which he is called upon to believe all that is contained in the above pa.s.sages.

Now the foundations upon which astronomy, as here delivered, is built, are, first, the evidence of our senses, secondly, the calculations of the mathematician, and, in the third place, moral considerations. These have been denominated respectively, practical astronomy, scientific, and theoretical.

As to the first of these, it is impossible for us on this occasion not to recollect what has so often occurred as to have grown into an every-day observation, of the fallibility of our senses.

It may be doubted however whether this is a just statement. We are not deceived by our senses, but deceived in the inference we make from our sensations. Our sensations respecting what we call the external world, are chiefly those of length, breadth and solidity, hardness and softness, heat and cold, colour, smell, sound and taste. The inference which the generality of mankind make in relation to these sensations is, that there is something out of ourselves corresponding to the impressions we receive; in other words, that the causes of our sensations are like to the sensations themselves. But this is, strictly speaking, an inference; and, if the cause of a sensation is not like the sensation, it cannot precisely be affirmed that our senses deceive us.

We know what pa.s.ses in the theatre of the mind; but we cannot be said absolutely to know any thing, more.

Modern philosophy has taught us, in certain cases, to controvert the position, that the causes of our sensations are like to the sensations themselves. Locke in particular has called the attention of the reasoning part of mankind to the consideration, that heat and cold, sweet and bitter, and odour offensive or otherwise, are perceptions, which imply a percipient being, and cannot exist in inanimate substances. We might with equal propriety ascribe pain to the whip that beats us, or pleasure to the slight alternation of contact in the person or thing that tickles us, as suppose that heat and cold, or taste, or smell are any thing but sensations.

The same philosophers who have called our attention to these remarks, have proceeded to shew that the causes of our sensations of sound and colour have no precise correspondence, do not tally with the sensations we receive. Sound is the result of a percussion of the air. Colour is produced by the reflection of the rays of light; so that the same object, placed in a position, different as to the spectator, but in itself remaining unaltered, will produce in him a sensation of different colours, or shades of colour, now blue, now green, now brown, now black, and so on. This is the doctrine of Newton, as well as of Locke.

It follows that, if there were no percipient being to receive these sensations, there would be no heat or cold, no taste, no smell, no sound, and no colour.

Aware of this difference between our sensations in certain cases and the causes of these sensations, Locke has divided the qualities of substances in the material universe into primary and secondary, the sensations we receive of the primary representing the actual qualities of material substances, but the sensations we receive of what he calls the secondary having no proper resemblance to the causes that produce them.

Now, if we proceed in the spirit of severe a.n.a.lysis to examine the primary qualities of matter, we shall not perhaps find so marked a distinction between those and the secondary, as the statement of Locke would have led us to imagine.

The Optics of Newton were published fourteen years later than Locke's Essay concerning Human Understanding.

In endeavouring to account for the uninterrupted transmission of rays of light through transparent substances, however hard they may be found to be, Newton has these observations.

"Bodies are much more rare and porous, than is commonly believed.

Water is nineteen times lighter, and by consequence nineteen times rarer, than gold; and gold is so rare, as very readily, and without the least opposition, to transmit the magnetic effluvia, and easily to admit quicksilver into its pores, and to let water pa.s.s through it. From all which we may conclude, that gold has more pores than solid parts, and by consequence that water has above forty times more pores than parts. And he that shall find out an hypothesis, by which water may be so rare, and yet not capable of compression by force, may doubtless, by the same hypothesis, make gold, and water, and all other bodies, as much rarer as he pleases, so that light may find a ready pa.s.sage through transparent substances(43)."

(43) Newton, Optics, Book II, Part III, Prop. viii.

Again: "The colours of bodies arise from the magnitude of the particles that reflect them. Now, if we conceive these particles of bodies to be so disposed among themselves, that the intervals, or empty s.p.a.ces between them, may be equal in magnitude to them all; and that these particles may be composed of other particles much smaller, which have as much empty s.p.a.ce between them as equals all the magnitudes of these smaller particles; and that in like manner these smaller particles are again composed of others much smaller, all which together are equal to all the pores, or empty s.p.a.ces, between them; and so on perpetually till you come to solid particles, such as have no pores, or empty s.p.a.ces within them: and if in any gross body there be, for instance, three such degrees of particles, the least of which are solid; this body will have seven times more pores than solid parts. But if there be four such degrees of particles, the least of which are solid, the body will have fifteen times more pores than solid parts. If there be five degrees, the body will have one and thirty times more pores than solid parts. If six degrees, the body will have sixty and three times more pores than solid parts. And so on perpetually(44)."

(44) Ibid.

In the Queries annexed to the Optics, Newton further suggests an opinion, that the rays of light are repelled by bodies without immediate contact. He observes that:

"Where attraction ceases, there a repulsive virtue ought to succeed.

And that there is such a virtue, seems to follow from the reflexions and inflexions of the rays of light. For the rays are repelled by bodies, in both these cases, without the immediate contact of the reflecting or inflecting body. It seems also to follow from the emission of light; the ray, so soon as it is shaken off from a shining body by the vibrating motion of the parts of the body, and gets beyond the reach of attraction, being driven away with exceeding great velocity. For that force, which is sufficient to turn it back in reflexion, may be sufficient to emit it. It seems also to follow from the production of air and vapour: the particles, when they are shaken off from bodies by heat or fermentation, so soon as they are beyond the reach of the attraction of the body, receding from it and also from one another, with great strength; and keeping at a distance, so as sometimes to take up a million of times more s.p.a.ce than they did before, in the form of a dense body."

Newton was of opinion that matter was made up, in the last resort, of exceedingly small solid particles, having no pores, or empty s.p.a.ces within them. Priestley, in his Disquisitions relating to Matter and Spirit, carries the theory one step farther; and, as Newton surrounds his exceedingly small particles with spheres of attraction and repulsion, precluding in all cases their actual contact, Priestley is disposed to regard the centre of these spheres as mathematical points only. If there is no actual contact, then by the very terms no two particles of matter were ever so near to each other, but that they might be brought nearer, if a sufficient force could be applied for that purpose. You had only another sphere of repulsion to conquer; and, as there never is actual contact, the whole world is made up of one sphere of repulsion after another, without the possibility of ever arriving at an end.

"The principles of the Newtonian philosophy," says our author, "were no sooner known, than it was seen how few in comparison, of the phenomena of nature, were owing to solid matter, and how much to powers, which were only supposed to accompany and surround the solid parts of matter.

It has been a.s.serted, and the a.s.sertion has never been disproved, that for any thing we know to the contrary, all the solid matter in the solar system might be contained within a nutsh.e.l.l(45)."