Phrenology, or, The doctrine of the mental phenomena (Volume 2).

  • Johann Spurzheim
Date:
1835
Catalogue details

Licence: Public Domain Mark

Credit: Phrenology, or, The doctrine of the mental phenomena (Volume 2). Source: Wellcome Collection.

Provider: This material has been provided by the National Library of Medicine (U.S.), through the Medical Heritage Library. The original may be consulted at the National Library of Medicine (U.S.)

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    monarchy. In such a state there would be no such thing as fac- tion, but men of the greatest capacity would of course all along have the cbief direction of affairs willingly yielded to them, and they would share it among themselves without envy. Each of these would have the part assigned him, to which his genius was particularly adapted, and others who had not any distin- guished genius would be safe and think themselves very happy by being under the protection and guidance of those who had. Public determinations would really be the result of the united wisdom of the community, and they would faithfully be executed by the united strength of it. Some would in a higher way contribute, but all would in some way contribute to the public prosperity, and in it each would enjoy the fruits of his own virtue. And as injustice, whether by fraud or force, would be unknown among themselves, so they would be sufficiently secured from it in their neighbors. Fur cunning and false self-interest, confederacies in injustice, accompanied with faction, and intestine treachery, would be found mere childish folly and weakness, when set in opposition against wisdom, public spirit, union inviolable, and fidelity, allowing both a sufficient length of years to try their force. Add the genera] influence which such a kingdom would have over the face of the earth, by way of example particularly, and the reverence which would be paid it. It would plainly be superior to all others, and the world must gradually come under its empire, not by means of lawless violence, but partly what must be allowed to be just conquest, and partly by other kingdoms submit- ting themselves voluntarily to it, throughout a course of ages, and claiming its protection one after another in successive exigencies. The head of it would be a universal monarch in another sense than any mortal has yet been; and the Eastern style would be literally applicable to him, that all people, nations and languages should serve him. And though indeed our knowledge of human nature, and the whole history of mankind, show the impossibility without some miraculous interposition, that a number of men, here on earth, should unite in one society of government, in the fear of God and the universal practice of virtue, and that such a government should