VOL. I. THE ESSAYIST. JANUARY, 1833. No. X. Dr. Spurzheim.* THE following notice of this distinguished and beloved individual, was read, shortly after his decease, before the Young Men's Association for the Promotion of Literature and Science, and is inserted, by request of said society. SPURZHEIM was a philosopher; and a reference to one or more points, on which he especially dwelt, will best illustrate this position. The sentiment selected is by no means the most novel of his views. Let those who attach great weight to this quality, remind themselves that it is the distinguishing characteristic of gifted minds to be susceptible to the force of all truth, to place it in new and striking positions and to array it in unwonted interest. Truths,' says Coleridge, ' of all others the most awful and mysterious, and at the same time of universal interest, are considered so true as to lose all the powers of truth, and lie bed-ridden in the dormitory of the * Dr. Spurzheim was born on the 31st of December, 1776, at the village of Longvich, near the city of Treves, on the Mosselle. His father was a farmer. Dr. S. finished his education at the celebrated University of Treves, and was destined by his friends for the profession of Theology. In consequence of the war, in the year 1790, the students of the University were dispersed, and Dr. S. took refuge in Vienna, where he commenced the study of medicine. He had not been long engaged in this study before his attention was turned to the system by which he has acquired so great celebrity; and he soon became a pupil, and afterwards (1804) a fellow laborer and associate of Dr. Gall, the founder of that system. They quitted Vienna in 1805, on their travels through Europe; visited the principal cities in Germany and the north of Europe, and arrived in Paris in 1807. Dr. Spurzheim afterwards (1814) visited England alone; and the history of his progress in that country, as well as in Scotland, is generally known to our readers. In 1817, Dr. Spurzheim rejoined Dr. Gall, at Paris; and in 1825 he returned to London, passing his time in these two cities, till he came to the United States the present year. soul, side by side with the most despised and exploded errors.' One of the most prominent principles of Dr. Spurzheim's philosophy, and one singularly rich in important inferences, is the doctrine of distinctive and well defined differences in the intellectual and moral nature of mankind. The first grand practical deduction drawn from this principle is the necessity of mutual forbearance, a doctrine sometimes advocated on the score of its utility, but seldom recognized as a law founded in human nature. Yet this fundamental principle is, in truth, the basis of what may be called the philosophy of charity. Every one adopting it, as a living sentiment of his heart, must be liberal in the only legitimate sense of the term; liberal in matters of opinion, feeling that every subject derives a particular aspect from the mind, by which it is contemplated,-liberal in judging conduct, being sensible that it is the result of a mental constitution peculiar to the individual,-liberal in construing motives, from a consciousness of his inability to fathom the hidden springs even of his own actions. Another effect of this truth is, that it sets forth, in bold relief, the greatest error of modern education-that of bringing all minds under one system of instruction, and making proficiency in certain branches the sole criterion of excellence, as if such a course was calculated to develope equally, or indeed justly, the innate powers of the mind. This practical neglect of one of the highest distinctions of the soul-its individuality, is perhaps, far more operative than we imagine, and tends, in no small degree, to discourage the growth of those germs of true intellectual greatness, which are far more universally existent than is usually supposed. But the main result of this principle, into which all its ef fects are resolved, is, that it demonstrates, with unrivalled novelty and power, the wisdom and moral necessity of the precept which enjoins us not to reason upon individual consciousness, or, in other words, not to judge others by ourselves. Those who are not familiar with the history of philosophy, cannot easily conceive what an amount of error has originated from a disregard of this precept. The scholastic system, as it is called, affords a striking example. This system was founded by monks, and its most obnoxious principles are justly ascribed, by a celebrated ethical writer, to their celibacy, which necessarily prevented them from experiencing certain moral feelings, resulting from domestic relations; and as they did not look beyond personal experience for facts, DR. SPURZHEIM. their theory of morals was, of course, erroneous. This principle points us to the Baconian or inductive method, as equally adapted to regulate our judgment in all philosophical and scientific researches. Another interesting and momentous principle of Dr. Spurzheim's philosophy, may be found in his analysis of the faculties of the human soul, according to which the feelings predominate and are the incitements to the intellect. And hence he regards their claims to cultivation and direction as paramount; a consideration of no little importance in an age when human ingenuity is tasked to the utmost for expedients, by means of which the improvement of the intellect may be accelerated and insured. Spurzheim was a naturalist; an illustrious member of that profession, which, when adopted, as it generally is, from the strong bias of taste, bespeaks a genuine purity and nobility of mind. There is something truly worthy of humanity in that spirit which, won by the love of nature, gives itself up to her with all the self-devotion of true affection; enduring hardships without a murmur, cheerfully bearing the ridicule of the multitude, and meekly resting in the self-contentedness of its pure enjoyments. Amid the rich and dazzling objects which nature presents, Dr. Spurzheim, with the solemn determination of a gifted mind, fixed his intellectual energies on the greatest emanation of creative wisdom-man. To understand this wonderful being, his physical frame, the laws of his nature, and, above all, the soul within him, was the great object towards which he directed his efforts. For this he studied, observed, and became a pilgrim on earth. And his labors have shed a light upon anatomical and moral science, which, enshrined in the temple of gratitude, will rest upon his memory forever. Spurzheim was a genius. Oh how poor Seems this high gift of heaven, when it lies His was an holy genius, baptized into the spirit of christianity, and vivified by the genial warmth of philanthropy. What is the beau ideal of human beneficence? Is it the temporary alleviator of distress? Or is it the intellectual champion of humanity, seeking with untiring assiduity to elucidate the hu man constitution, and laboring, even under martyrdom, to disseminate a knowledge of its laws? Such was Spurzheim. He is now no more. Death, which, within one year, has robbed England of her Mackintosh and her Bentham, Scotland of herGreat Unknown,' Germany of her Goethe, and France of her Cuvier, has removed Spurzheim, even at the very moment when the inspiring breath of his philosophy had enkindled the American intellect. If the romantic, yet melancholy interest which has hallowed his brief but brilliant sojourn, renders the impression of his example permanently exciting, it will not have been in vain that his spirit took its flight from our shores. THE SICK STUDENT'S CONSOLATION. EVE's mellow light shed a refulgent ray As if to tempt his wayward feet to stray Forth from his books, and o'er the hills to roam; Yet thoughtfully he sat sickness had shed a grace Ambitious spirit! fold thy quivering wing, 'O! I had thought to gather ancient lore, And cull from science every brilliant flower; Presumptuous hope! the airy pallid form Of sickness lingers round my toilsome way: The student paused-for weakness staid his sighs- In the deep quiet of her peaceful reign. A form seraphic from the courts of heaven, A passion-fiend was conquered in its might-and now 'My God! I thank thee! cried the enraptured youth; Benevolence! thy thrilling call shall urge me on, H. T. T. LITERATURE AND BUSINESS YOUNG MEN. 'Let literature be an honorable augmentation to your arms, but not constitute the coat, or fill the escutcheon.'-COLERIDGE. THE design of the present essay, is to offer some views, for the consideration of our business young men, calculated to induce a more general and systematic pursuit of literature and science among this interesting class of the community. The first objection, which meets us at the outset of such an attempt, want of time, is, perhaps, one of the most ancient and oft-repeated pleas, with which multitudes have been and are wont to excuse their neglect of every duty, from the more imperious obligations of religion, to the casual claims which social or political relations impose. And we know not of a more effectual service to the best interests of mankind, than he would render, who most clearly demonstrates, and most successfully advocates, the truth, that capacity, in matters of duty, is ever commensurate with its claims. But a most cogent argument against this assumption might be drawn from a consideration of facts, the modifying influence of method in the use of time, and the nature of mind as it relates to the acquisition of knowledge, and to self-developement. The former of these grounds of reasoning will readily be applied by every |