nology. This, I hope, will account for and excuse the interest I felt in you and your mission. Should I live until June next, that will make thirty-one years of my life spent among the Indians as a missionary. At first it was seemingly purely accidental that I became connected with this work. I was young, and just on the point of settling on my farm, when I yielded to the importunities of my partial friends to teach an Indian school for a season. My first purpose was to remain only a year. In the mean time I was curious to learn something of the character of the language, and so commenced to compile some rudiments of a grammar to “ astonish" my young associates on my return. Alas for my curiosity! Our old superintendent, paying us a visit at the end of a year or so, found me hard at work. On one occasion, wishing to address the Indians, and the interpreter not being at hand, I reluctantly undertook the office. A short time after, a flam. ing account was published in our paper of the wonderful progress a young man had made in a short time in the acquisition of an Indian language. I was so mortified at first on account of the many blunders I had made, that I took good care never to allude to the visit of our superintendent, for fear association might bring up my performance in connection with his name; but when the account appeared in the papers, and for a long time after, I felt an uncontrollable propensity to attempt to crawl into every mouse-hole I saw, which I am sure I could have done had my body been no larger than my opinion of myself. It was six years before I dispensed with my interpreter. During these six years I taught school, preached on the Sabbath, taught the Indians to clear land, plant, build, etc. Oftentimes I made up my mind to retire from the work and go back to my farm; but I was met with the remark from those who were over me, "We can't spare you; we have no one to fill your place," etc. I studied the language only by fits and starts. Sometimes I would nearly crack my brain in trying to master it, and then I would lay it aside with the feeling, "What is the use? what good will it do me if I should acquire it, as I may not remain long with them?" By degrees I settled down into the design of devoting at least a part of my days to the work of missions. I was five years on the river Thames, U. C. I was three years on Lake Huron. One year at Port Sarnia. Four years on the north shore of Lake Superior, from whence I made several journeys to the north and west, as far as the waters that fall into Hudson Bay. I then returned to Upper Canada proper, where I remained two years. I was seven years in Kansas and the territory south as far as Texas. I traveled about 10,000 miles through that part of the great valley in long journeys, without reckoning my ordinary travels in visiting my appointments. I then returned to Canada and remained three years at Rice Lake and Alnwick. From this place I was sent to Norway House, in the Hudson Bay Territory, where I remained three years. I went to that region by way of Lake Superior, and returned near three years ago by way of St. Paul. I was within a few days' march of the Hudson Bay on the north, and of the Gulf of Mexico on the south, but did not see the ocean on either side. I have had a pretty extensive range for independent investigation, and my regret now is that I did not use more diligence to store my mind with the phenomena presented to my observation. The study of man and of languages presenting such very different phases from the more common type, have been deeply interesting. The range and limit of species of both the flora and fauna of North America have been another subject of interest; while for the practical study of geology-by-the-by a kind of hobby-I have had rare opportunities. I value knowledge; but an old beaten track never presented the attractions that I found in the new countries. I never dream of eminence in any of the walks of civilized life; but if I had my choice to day. I would not exchange the few rarities I have picked up here and there for all college halls could give. Not that I undervalue the latter, but there are full enough devoted to these things; a few more might well be spared for other pursuits; or, prepared in those halls, might with greater success explore the new and untried. I am quite sure had I graduated in college, as I at one time thought of doing, I never would have been an Indian missionary. A week or so since I received three different publications from your office. As long as circumstances will admit, I must take the PHRENOLOGICAL JOURNAL at least. I have the whole of your Water-Cure Library. I am sometimes a little inclined to be long-winded when I get the fever of writing. But whatever I may furnish, you are at perfect liberty, without the remotest danger of offending me, to publish the whole, part, or none, as may suit your purpose. As soon as you indicate, by the non-arrival of the PHRENOLOGICAL JOURNAL, that you can not afford it longer gratis -which I think will be very soon, if you are governed altogether by the rule of “ quid pro quo”I will forward the subscription price. I value the other periodicals, but feel it hardly consistent to take and pay for so many, in addition to the other periodical literature I take. May success attend your enterprise. Affectionately yours, THOMAS HURLBURT. PORT SARNIA, C. W., Jan. 9th, 1860. A GOOD TEACHER. THIS most important post of duty and responsibility requires no mean order of capacity and talent. Some suppose that if a person be genial, good-natured, a good scholar, and have force and pride enough to control the rough boys, he is qualified for a teacher. Though these qualities are requisite, they are by no means the only ones called for in the teacher, when it is remembered that the young require to be molded in all that belongs to noble humanity, and that in proportion as they are weak and wanting in these qualities is there the greater need that the teacher should have, as it were, a surplus, an overflow, to supply the deficiencies of the pupil and lead him to look to his teacher as the embodiment of wisdom, goodness, and power; nor should these qualities be so deficient that the pupil can soon surpass his teacher in, or detect his want of, them. It is not enough that the teacher has education, or that he can communicate his knowledge, nor yet that he has governing power. He must have all these, and in addition he should have the moral nature strongly marked and an ample amount of social affection. A subscriber, M. L., of Vermont, asks us to state in the JOURNAL "the organs one should have to be a successful governor of men in order to secure obedience at all times, particularly those which the teacher needs." We can not, perhaps, give our friend a better statement of what the teacher requires to fill his place well, than by quoting a page from our work entitled" Memory and Intellectual Improvement," as follows: ་ A good Teacher requires an active temperament to prevent idleness, and to impart that vivacity of mind and quickness of perception so essential to enable him to awaken and develop the minds of pupils; large Perceptive organs with large Eventuality, in order to give an abundant command of facts, and to pour a continual stream of information into their minds; large Language, to speak freely and well; large Comparison, fully to explain, expound, and enforce everything by appropriate illustrations and copious comparisons; large Human Nature, to study out the respective characteristics of each pupil, and adapt instruction and government to their ever-varying capacities and peculiarities, that is, to know how to take them;' full or large and active Causality, to give them material for thought, explain causes, and answer questions, and thereby stimulate this inquiring faculty to action; good lungs, to endure much talking; only moderate Continuity, so that he can turn in quick succession and without confusion, from one scholar, subject, or thing to another; fairly developed Friendship, to enable him to get and keep on the right side of parents; large Philoprogenitiveness (Parental Love), to give that fondness for children which shall enable him to ingratiate himself into the affections of pupils; large Benevolence, to impart genuine goodness as well as thoroughly to interest him in promoting their welfare; large Firmness, to give fixedness and stability of purpose; fair Self-Esteem, to promote dignity and secure respect, yet not too much, especially if combined with active Combativeness and Destructiveness, lest he become too arbitrary; and the latter organs must not be too large, less they render him unduly severe, and induce him to try to FLOG learning or goodness into pupils; nor too small Combativeness or Destructiveness, lest he should become too inefficient; large Conscientiousness, to deal justly and to cultivate in them the sentiment of right and truth; a fully developed moral region, to continually stimulate their higher, better feelings; large Ideality, to render him polished and refined, in order that he may develop taste and propriety in them; and he should have an excellent head, generally, because his occupation stamps the pupils with the predominant traits of their teacher's intellect and character. He also requires that training or discipline of the faculties which shall give him the full control over them, and much patience and self-government. Few if any avocations require more talents or moral worth than teaching. The idea that anybody can teach who can read, write, and cipher is altogether erroneous. To those who may select this avocation we offer a single item of advice. Make your pupils LOVE you This will obviate all requisition for the whip, yet give you unlimited influence over them. To do this, do not be austere, but affable, kind, familiar, and good-natured, even when provoked. Especially give them GOOD ADVICE as well as good instruction. Next to this, secure the good-will of their MOTHERS." Origin of the domestic affections-Marriage, or connection for life between the sexes, is natural to man-Ages at which marriage is proper-Near relations in blood should not marry-Influence of the constitution of the parents on the children-Phrenology, as an index to natural dispositions, may be used as an important guide in forming matrimonial connections-Some means of discovering natural qualities prior to experience, is needed in forming such alliances, because after marriage experience comes too late. THE previous Lectures have been devoted to consideration of the duties incumbent on man as an individual-those of acquiring knowledge and preserving health. My reason for thus limiting his individual duties is, that I consider man essentially as a social being; and that, with the exception of his duties to God, which we shall subsequently consider, he has no duties as an individual beyond those I have mentioned, any more than a particular wheel of a watch has functions independently of performing its part in the general movements of the machine. I mean by this, that although man subsists and acts as an individual, yet that the great majority of his faculties bear reference to other beings as their objects, and show that his leading sphere of life and action is in society. You could not conceive a bee, with its present instincts and powers of co-operation, to be happy, if it were established in utter loneliness, the sole occupant of an extensive heath or flower-bespangled meadow. In such a situation it might have food in abundance, and scope for such of its faculties as related only to itself; but its social instincts would be deprived of their objects and natural spheres of action. This observation is applicable also to man. His faculties bear reference to other beings, and show that nature has intended him to live and act in society. His duties as a member of the social body, therefore, come next under our consideration; and we shall first treat of his duties as a domestic being. The domestic character of man is founded in, or arises from, the innate faculties of Amativeness, Philoprogenitiveness, and Adhesiveness. These give him desires for a companion of a different sex, for children, and for the society of human beings in general. Marriage results from the combination of these three faculties* with the moral sentiments and intellect, and is thus a natural institution. Some persons conceive that marriage, or union for life, is an institution only of ecclesiastical or civil law; but this idea is erroneous. Where the organs above enumerated are adequately and equally possessed, and the moral and intellectual faculties predominate, union for life, or marriage, is a natural result. It prevailed among the ancient Greeks and Romans, and exists among the Chinese and many other nations who have not embraced either Judaism or Christianity. Indeed, marriage, or living in society for life, is not peculiar to man. The fox, marten, wild cat, mole, eagle, sparrow-hawk, pigeon, swan, nightingale, sparrow, swallow, and other creatures, live united in pairs for life.t After the breeding season is past, they remain in union; they make their expeditions together, and if they live in herds, the spouses remain always near each other. It is true that certain individuals find the marriage tie a restraint, and would prefer that it should be abolished; also that some tribes of savages may be found, among whom it can scarcely be said to exist. But if we examine the heads of such individuals, we shall find that Amativeness greatly predominates in size over Adhesiveness and the Moral Sentiments; and men so constituted do not form the standards * Dr. Vimont says that there is a special organ next to Philoprogenitiveness, giving a desire for union for life. + Gall on the Functions of the Brain, vol. iii., p. 482. by which human nature should be estimated. Viewing marriage as the result of man's constitution, we ascribe it to a Divine origin. It is written in our minds; and, like other Divine institutions, it is supported by reward and punishment peculiar to itself. The reward attached to it is enjoyment of some of the purest and sweetest pleasures of which our nature is susceptible, and the punishment inflicted for inconstancy in it is moral and physical degradation. Among the duties incumbent on the human being in relation to marriage, one is, that the parties to it should not unite before a proper age. The civil law of Scotland allows females to marry at twelve, and males at fourteen; but the law of nature is widely different. The female frame does not, in general, arrive at its full vigor and perfection, in this climate, earlier than twenty-two, nor the male earlier than from twentyfour to twenty-six. Before these ages, maturity of physical strength and of mental vigor is not, in general, attained; and the individuals, with particular exceptions, are neither corporeally nor mentally prepared to become parents, or to discharge, with advantage, the duties of heads of a domestic establishment. Their corporeal frames are not yet sufficiently matured and consolidated; their animal propensities are strong; and their moral and intellectual organs have not yet reached their full development. Children born of such parents are inferior in the size and quality of their brains to children born of the same parents after they have arrived at maturity, and from this defect they are inferior in dispositions and capacity. It is a common remark, that the eldest son of a rich family is generally not equal to his younger brothers in mental ability; and this is ascribed to his having relied on his hereditary fortune for subsistence and social rank, and to his consequent neglect of accomplishments and education; but the cause is more deeply seated. In such instances you will generally find that the parents, or one of them, have married in extreme youth, and that the eldest child inherits the imperfections of their immature condition. The statement of the evidence and consequences of this law belongs to physiology: here I can only remark, that if nature has prescribed ages previous to which marriage can not be undertaken with advantage, we are bound to pay deference to its enactments; and that civil and ecclesiastical laws, when standing in opposition to them, are not only absurd, but mischievous. Conscience is misled by these erroneous human statutes; for a girl of fifteen has no idea that she sins, if her marriage be authorized by the law and the church. In spite, however, of the sanction of acts of Parliament, and of clerical benedictions, the Creator punishes severely if his laws be infringed. His punishments assume the following, among other forms: The parties, being young, ignorant, inexperienced, and actuated chiefly by passion, often make unfortunate selections of partners, and entail lasting unhappiness on each other: They transmit imperfect constitutions and inferior dispositions to their earliest born children; and They often involve themselves in pecuniary difficulties, in consequence of a sufficient provision not having been made before marriage, to meet the expenses of a family. These punishments indicate that a law of nature has been violated; in other words, that marriage at too early an age is forbidden by the Author of our being. There should not be a great disparity between the ages of the busband and wife. There is a physical and mental mode of being natural to each age; whence persons whose organs correspond in their condition, sympathize in their feelings, judgments, and pursuits, and form suitable companions for each other. When the ages are widely different, not only is this sympathy wanting, but the offspring also is injured. In such instances it is generally the husband who transgresses; old men are fond of marrying young women. The children of such unions often suffer grievously from the disparity. The late Dr. Robert Macnish, in a letter addressed to me, gives the following illustration of this remark. "I know," says he, "an old gentleman who has been twice married. The children of his first marriage are strong, active, healthy people, and their children are the same. The offspring of his second marriage are very inferior, especially in an intellectual point of view; and the younger the children are, the more is this obvious. The girls are superior to the boys, both physically and intellectually. Indeed, their mother told me that she had great difficulty in rearing her sons, but none with her daughters. The gentleman himself, at the time of his second marriage, was upward of sixty, and his wife about twentyfive. This shows very clearly that the boys have taken chiefly off the father and the daughters off the mother." Another natural law in regard to marriage is, that the parties should not be related to each other in blood. This law holds good in the transmission of ali organized beings. Even vegetables are deteriorated, if the same stock be repeatedly planted in the same ground. In the case of the lower animals, a continued disregard of this law is almost universally admitted to be detrimental, and human nature affords no exception to the rule. It is written in our organization, and the consequences of its infringement may be discovered in the degeneracy, physical and mental, of many noble and royal families, who have long and systematically set it at defiance. Kings of Portugal and Spain, for instance, occasionally apply to the Pope for permission to marry their nieces. The Pope grants the dispensation; the marriage is celebrated with all the solemnities of religion, and the blessing of Heaven is invoked on the union. The real power of his Holiness, however, is here put to the test. He is successful in delivering the king from the censures of the Church, and the offspring of the marriage from the civil consequences of illegitimacy: but nature yields not one jot or tittle of her law. The union is either altogether unfruitful, or children miserably constituted in body and imbecile in mind are produced; and this is the form in which the Divine displeasure is announced. The Creator, however, is not recognized by his Holiness, nor by priests in general, nor by ignorant kings, as governing, by fixed laws, in the organic world. They proceed as if their own power were supreme. Even when they have tasted the bitter consequences of their folly, they are far from recognizing the cause of their sufferings. With much selfcomplacency they resign themselves to the event, and seek consolation in religion. "The Lord giveth," say they, "and the Lord taketh away; blessed be the name of the Lord;" as if the Lord did not give men understanding, and impose on them the obligation of using it to discover his laws and obey them; and as if there were no impiety in shutting their eyes against his laws, in acting in opposition to them, or, when they are undergoing the punishment of such transgressions, in appealing to him for consolation! It is curious to observe the inconsistency of the enactments of legislators on this subject. According to the Levitical law, which we in this country have adopted, "marriage is prohibited between relations within three degrees of kindred, computing the generations through the common ancestor, and accounting affinity the same as consanguinity. Among the Athenians, brothers and sisters of the half-blood, if related by the father's side, might marry; if by the mother's side, they were prohibited from marrying. "The same custom," says Paley, "probably prevailed in Chaldea, for Sarah was Abraham's half-sister. She is the daughter of my father,' says Abraham, but not of my mother; and she became my wife.' Gen. xx. 12. The Roman law continued the prohibition without limits to the descendants of brothers or sisters." Here we observe Athenian, Chaldean, and Roman legislators prohibiting or permitting certain acts, apparently according to the degree of light which had penetrated into their own understandings concerning their natural consequences. The real Divine law is written in the structure and modes of action of our bodily and mental constitutions, and it prohibits the marriage of all blood-relations, diminishing the punishment, however, according as the remoteness from the common ancestor increases, but allowing marriages among relations by affinity, without any prohibition whatever. According to the law of Scotland, * Paley's Moral Philosophy, p. 228. a man may marry his cousin german, or his great niece, both of which connections the law of nature declares to be inexpedient; but he may not marry his deceased wife's sister, against which connection nature declares no penalty whatever. He might have married either sister at first without impropriety, and there is no reason in nature why he may not marry them in succession, the one after the other has died. There may be other reasons of expediency for prohibiting this connection, but the organic laws do not condemn it. In Scotland, the practice of full cousins marrying is not uncommon, and you will meet with examples of healthy families born of such unions; and from these an argument is maintained against the existence of the natural law which we are now considering. But it is only when the parents have both had excellent constitutions that the children do not attract attention by their imperfections. The first alliance against the natural laws brings down the tone of the organs and functions, say one degree; the second, two degrees, and the third, three; and perseverance in transgression ends in glaring imperfections, or in extinction of the race. This is undeniable; and it proves the reality of the law. The children of healthy cousins are not so favorably organized as the children of the same parents if married to equally healthy partners, not all related in blood, would have been. If the cousins have themselves inherited indifferent constitutions, the degeneracy is striking even in their children. Besides, I have seen the children of cousins continue healthy till the age of puberty, and then suffer from marked imperfections of constitution. Their good health in childhood was looked on by the parents as a proof that they had not in their union infringed any natural law, but the subsequent events proved a painful retribution for their conduct. We may err in interpreting nature's laws; but if we do discover them in their full import and consequences, we never find exceptions to them. Another natural law relative to marriage is, that the parties should possess sound constitutions. The punishment for neglecting this law is, that the transgressors suffer pain and misery in their own persons, from bad health, perhaps become disagreeable companions to each other, feel themselves unfit to discharge the duties of their condition, and transmit feeble constitutions to their children. They are also exposed to premature death; and hence their children are liable to all the melancholy consequences of being left unprotected and unguided by parental experience and affection, at a time when these are most needed. The natural law is, that a weak and imperfectly organized frame transmits one of a similar description to offspring; and, the children inheriting weakness, are prone to fall into disease and die. Indeed, the transmission of various diseases, founded in physical imperfections, from parents to children, is a matter of universal notoriety; thus, consumption, gout, scrofula, hydrocephalus, rheumatism, and insanity are well known to descend from generation to generation. Strictly speaking, it is not disease which is transmitted, but organs of such imperfect structure that they are incapable of adequately performing their functions, and so weak that they are drawn into a morbid condition by causes which sound organs could easily resist. This subject also belongs to physiology. I have treated of it in the "Constitution of Man," and it is largely expounded by Dr. A. Combe, in his works on Physiology and the Management of Infancy, and by many other authors. I trouble you only with the following illustrations, which were transmitted to me by Dr. Macnish, who was induced to communicate them by a perusal of the "Constitution of Man." "If your work," says he, has no other effect than that of turning attention to the laws which regulate marriage and transmission of qualities, it will have done a vast service, for on no point are such grievous errors committed. I often see in my own practice the most lamentable consequences resulting from neglect of these laws. There are certain families which I attend, where the constitutions of both parents are bad, and where, when anything happens to the children, it is almost impossible to cure them. An inflamed gland, a common cold, hangs about them for months, and almost defies removal. In other families, where [CONTINUED ON PAGE TWENTY-SEVEN ] DEACON JOHN PHILLIPS. BIOGRAPHY AND PHRENOLOGICAL CHARACTER. BIOGRAPHY. THE oldest inhabitant of the town of Sturbridge, Mass, now living, is DEACON JOHN PHILLIPS, the fourth of eleven children of Deacon Jonathan Phillips. He was born in Sturbridge, on the 29th day of June, A.D. 1760, on the farm where he now resides with his eldest son, Colonel Edward Phillips. Has always lived on this farm, of some two hundred acres, which, about a century ago, was purchased by his father for $625. Has lived with his father, and his father with him, as he and his son Edward and their families have ever lived together, under the same roof, and eat at the same table; and during this eighty-six years, or since he was fourteen years old, he says he has not had a severe fit of sickness, and for forty years has called no doctor; nor has he at any time been absent from his native town to exceed eight weeks. He is of large size, and stout built. At the age of sixteen he measured six feet in height, barefoot, and weighed one hundred and ninety-six pounds. His weight has since varied from two hundred and four to one hundred and sixty-six pounds. He now weighs probably about one hundred and seventy. His manner of living has ever been plain and frugal; has labored as a farmer constantly, but not hard, nor to late hours. Has usually retired to bed early, and rose early in the morning. Has been temperate in eating, drinking, sleeping, working, and in all things. His beverages have been cold water, tea and coffee, and cider, all which he now uses. And formerly he drank a little spirits in hay-time; but it is a long while since he discontinued the use of it, and does not now taste, touch, or handle it at all; nor has he, he says, drank to the amount of a pint of spirits for thirty years. He likes cider, and drinks half a tumbler-full at his meals. He has used tobacco, too, ever since he was a young man. Till he was upward of fifty he chewed and smoked the filthy weed; for the last fifty years he has snuffed it, and continues snufftaking to this day. But he says it is of no use-a bad habit-and he would not advise any young person in this respect to follow his example. At the beginning of our Revolutionary War, when he was sixteen years of age, he was drafted into a militia company, under Captain Abel Mason, and ordered to Providence, R. I. He served here seven weeks, from the latter part of December, 1776, to February, 1777. While at Providence he was spoken of as the largest man in the regiment, and was called out of the ranks by his captain to measure with a soldier in another company. They measured. The other was an inch taller, but not so heavy. At eleven years of age his attention was called to the subject of religion by a discourse he heard preached by an Elder Jacobs, of Thompson, Conn., from 2 Sam. viii. 2. He immediately afterward betook himself to reading the Bible, feeling that he was a great sinner. He read the four Evangelists through in course. One Sabbath he read the last ten chapters of John, and when he came to and read that passage, "It is finished," his burden left him. He thinks he then met with a saving change, and his sins were pardoned. He did not, however, make a public profession of his faith till the year after his marriage, when he was baptized and united with the Baptist church in Sturbridge. May 20th, 1785,, at the age of twenty-five, he was married to Love, the third daughter of Jonathan Perry. The two elder sisters bore the names of Mercy and Grace. She was now at the blooming age of eighteen, and, the deacon says, was the prettiest girl in the whole town!" With her he lived happily in the marriage relation sixty-four years, and by her had nine children, seven of whom grew up to have families, and five still live. She died at the age of eightytwo years. He has, with and from these, seven children, twenty-four grandchildren, and twentysix great-grandchildren now living-fifty-five in all. In 1799 he was chosen deacon, to take the place of his father, who died in June of the year previous. He took two months to consider on it, when he made up his mind and consented to serve "according to the best of his ability." Four of the leading articles, and, perhaps, as comprehensive as any in his religious creed are, and have ever been "1. That God is good. "2. That Christ is divine. "3. That there is power and reality in revaled religion; and "4. That man, by nature, is totally morally depraved." He has been twice elected a representative of the town in the Legislature, and served during the years 1814 and 1815. He there opposed the Hartford Convention with all his might. For fourteen years, from 1810 to 1824, he was a justice of the peace, and married many a couple. Since he was ninety years of age, he has laid up and relaid on his farm, all alone, about twenty rods of stone wall, handling some pretty heavy stones, and he has done it well, working at it two or three hours in the forenoon, and the same in the afternoon, making about two rods per day. He has ever sustained the reputation of being an honest, upright, and industrious man, a kind and obliging neighbor, and good citizen. In 1856 he called on the writer, when the occasion was taken to gather the facts and write the notes for this biographical sketch. The next day he sat to Metcalf, of Southbridge, for the daguerreotype from which the cut has been executed. He is now in the enjoyment of good health, walks off two or three miles at a time without weariness, and his eyesight and sense of hearing are less impaired than that of many others at the age of threescore years. He sees to read plain print without spectacles, and hears without requiring any one who addresses him to speak but little above the ordinary tone of voice. POSTSCRIPT, June 30.-DEACON JOHN PHIL LIPS has lived his one hundred years. His last birthday was celebrated by his family and friends at the Baptist church at Fiskedale, yesterday, June 29, 1860. There were present three of his five children with their companions, eight of his twenty-five grandchildren, and eight of his thirty-four great-grandchildren, besides many more distant relatives, and others of his native and adjacen towns, among whom were several clergymen of different denominations, and two former pastors of the church. The house was crowded. At 11 o'clock, A.M., this venerable man entered, leaning upon his staff, followed by six of his towns men, the nearest to him in age now living (one of them in his 92d* year, and the others octogenarians), and took his seat upon the platform before the desk-they at his right and left. After a voluntary upon the organ, he arose and made a brief address to the congregation, and followed it with as brief a prayer. In the former, he thanked his friends for coming together on this occasion to meet and to greet him; acknowledged the goodness and mercy of God, which had now followed and attended him, and repeated the four leading articles of his creed [which see above]. In the latter, he thanked God, and invoked the continuance of his favor and blessings upon himself, upon all present, and upon every body everywhere. Then followed the reading of Scripture (1 John ii.), and the singing of psalms selected by him (one of them the 71st of Watts), and of some original hymns. We give the psalm as follows: My God, my everlasting hope, I live upon thy truth; Thy hands have held my childhood up, My flesh was fashion'd by thy power, Still hath my life new wonders seen, Behold my days that yet remain- Cast me not off when strength declines, And round me let thy glory shine, Then, in the history of my age, An original poem was also read, another prayer, and other addresses-" a feast of reason and a flow of soul." After this, in an arbor, outside the church, was the ladies' festival. Herein were tables laden with good things. At the head of one-the principal one-sat this man of a hundred years. His health is still very good. He relishes his food, and eats heartily and sleeps well. In October, 1856, having a little shock of palsy, he has not since been able to labor or walk about as much as formerly, though he now walks off half a mile or so without difficulty. His sight and hearing are failing; and he says he is conscious that his mental powers too have failed during the last four years. One tooth remains. At the last presidential election he voted for Fremont and Dayton, and he hopes at the next to vote for Lincoln and Hamlin; "for in politics," he says, "I am a Republican, and I will vote this ticket as long as I live." F. W. E. PHRENOLOGICAL CHARACTER. The portrait of this aged man furnishes an interesting study. He has lived a hundred years, and the reader will be curious to know the conditions which combine to produce this extraordinary result According to the biography, he has been remarkably uniform in his habits; has lived al *This aged man, Mr. Benjamin Smith, ate nothing at the "festival," and drank only a little lemonade. On his way home, returning by the burying-ground, he visited the grave of his departed wife, was taken ill that night, and died July 1st. PORTRAIT OF D DEACON JOHN PHILLIPS. ways on the same farm; has rarely been away from it; has lived on a plain diet, taken a sufficient amount of sleep, and been uniformly and steadily industrious and temperate. According to the shape of his head, we infer that his passions have not been of that controlling, energetic character calculated to wear out and enervate the physical system. He is a man of large frame, measuring six feet in height, and in his prime weighing over two hundred pounds. He has what we call the bilious or motive temperament in predominance. That large nose, those prominent cheek bones, that very broad and long chin, that prominent brow, and great length of head from chin to the crown, all indicate uncommon power of frame. He is rather coarsely made, which indicates the tough, enduring, hardy qualities of constitution; the bones and muscles seem to predominate over the vascular system. That large chin is a sign of a strong, steady circulation. Men with such a chin rarely if ever are known to have heart disease, or to die of apoplexy; while a small, light, short, delicate, diminutive chin is an indication of unsteady circulation, and liability to fevers and inflammatory complaints, and to heart disease and apoplexy. That prominence to the brow, and fullness of the center of the forehead, evince a quick, practical judgment, power of observation, ability to gain knowledge, especially of things, and memory of events and experiences. He has always been fond of reading, and disposed to narrate his experience and the circumstances which have rendered his life interesting. His Language appears to be full, his reasoning powers fair, his Benevolence rather large, his Veneration large, while Firmness is most enormously developed. That particular height in the center of the back part of the top of the head, shows the location and great development of Firmness. He must have been a man of remarkable will-power and a controlling spirit wherever he moved, not so much on account of his great thought-power as on account of his stability, steadiness, practical judgment, and common sense. His head appears to be narrow, and flattened at the sides, showing that Combativeness, Destructiveness, and Alimentive ness--which give anger, severity, and appetite-were only medium, while the next range of organs above-including Secretiveness--appear to be small. Frankness is one of his virtues and one of his faults. He has always been too plain and direct in his speech, too positive and absolute in his statements; but being calm, self-possessed, dignified, and reasonable in his disposition, his frankness has generally been in the right direction. He has seldom given away to passion and rash impulse, so as to make his frankness so much a blemish as would be the case in an impulsive, hot-blooded man. His Cautiousness is not distinctly discernible, but appears to be only fair. The signs of the Social nature are comparatively strong. His leading characteristics are steadiness, perseverance, thoroughness, respect for whatever is sacred and religious, without being superstitious, kindness, practical talent, soundness of judgment, and unconquerable integrity and perseverance. TOWNSEND HARRIS. PHRENOLOGICAL CHARACTER AND BIOGRAPHY. PHRENOLOGICAL CHARACTER. THIS gentleman has a most excellent physical system. His brain is large and active, and the quality of his organization is comparatively fine, giving a tendency to thought, study, and mental vigor and activity generally. He has also a large development of the vital temperament, which manufactures nourishment for brain and body, and furnishes the steam-power, as it were, to drive the machinery of life, of thought, and of labor. He is naturally strong, tough, and enduring, but requires uniform habits and temperance, in order to secure the highest results of which his constitution is susceptible. The base of the brain is large. The Perceptives-located across the brows -are very prominent, giving him a ready appreciation of the facts of business, of practical subjects, of those pertaining to science and general knowledge, and also rendering his mind very ready in all the affairs of life. He is not obliged to ponder, meditate, or study in order to come to conclusions. He reaches everything of a practical nature by a ready intuition, which makes him the master of it without the toil and labor of severe study. He has the kind of mind which makes a man well informed without the tediousness of studying things in detail. Causality-located at the upper portion of each side of the forehead directly above the eyes near the hair-is amply developed, and indicates cultivation, that the mind is becoming more and more active in the direction of philosophy and in the comprehending of large and important ideas. The fullness of the eye indicates splendid talents in language and great conversational ability. His social organs are doubtless fully developed, and, being quick in perception, ready in conversation, fond of amusement, and genial in disposition, he makes friends wherever he goes, and is the soul and center of the circle in which he moves. Besides this, he has a warm temperament, and a cordial outflow of geniality which attracts everybody to him who has a disposition to be amused, entertained, instructed, and made to feel happy and at peace with themselves and all men, He has a fine development of Imitation and Ideality, which qualify him for adapting himself to the customs and usages of others, even to foreigners, whose manners are all different from his own. He is remarkable for his faculty of Agreeableness, power to render himself acceptable, and at the same time he has strength of character sufficient to rule and govern those who are brought into his sphere of influence, but he governs in such a way that people feel happy to conform to his wishes, and anxious to serve him. He has excellent judgment of property, of the value and uses of things, as well as of the qualities which give them value. He has mechanical judgment, financiering ability, executive force, and a great degree of kindness and philanthropy joined to integrity and uprightness, pride and ambition. He enjoys the good opinion of his friends, but thinks more of triumphing over difficulties and making himself worthy of respect than he does of receiving the tokens of regard. He has always felt capable of being his own master, of managing for himself, of taking responsibilities; and one of the peculiarities of his character is the readiness with which he forms judgments and the independence, self-reliance, courage, and comprehensive enthusiasm with which he engages to put them into practice. He is well qualified for a leader-in business or in education; would make a fine orator, an excellent teacher, a first-class lawyer, merchant, diplomatist, or executive officer. BIOGRAPHY. The name of Townsend Harris, and his personal history at this time, possess a more engrossing interest for the people of this country, and among the governing classes of all the nations of the Old World, than that of any American citizen, with perhaps the single exception of those before the people as candidates for the Presidency of the United States. This is in a measure due to the recent advent among us of the princely Embassy from Japan, the first deputation of its kind ever sent out from that vailed island empire of nearly 60,000,000 of people, possessing a higher degree of culture and organization than prevails in any other of the Asiatic races. Mr. Harris was born at Sandy Hill, Washington County, New York, where he received the rudiments of education in the common school, his parents being in moderate circumstances, but unusually intelligent. At the age of fifteen he left his native village, and came to the city of New York, to become a clerk in a dry goods store with his elder brother, where he remained for a year, when he obtained a situation in a large china house He remained in this until by his energy. integrity, and abundant capacity he became a partner in, and afterward sole proprietor of the establishment, conducting a heavy business with honor and success for a quarter of a century, and surrounding himself with earnest friends from among the most celebrated and high-minded of the merchant princes of New York. The idea and establishment of the Free Academy of this city was entirely due to Townsend Harris. He early saw that if the city was to participate in the literature fund controlled by the Board of Regents, |