Chapter II: Part 2

This organ is located at the middle of the posterior edge of the parietal lobe, or each side of Concentrativeness, higher than Philoprogenitiveness, and just above the lambdoidal suture. USE--This faculty is marked in those individuals who exhibit permanent attachment to beings and objects around them--it gives a permanence to friendship, a steady adherence to opinions, and a dislike to change whether of objects or persons: a person with this faculty well developed will manifest friendship to another even in the greatest depression of fortune when friendship is most severely tried: it is on the average larger in females than in men, and this is shewn in the permanence of their attachments, "Man," it is said "may love, but it is too often with a view to his own gratification, but when a woman loves, she does so with all her soul."--The absence of this organ shews an individual to be of a cold, indifferent character in his friendship, and one not to be depended upon in the hour of misfortune, it is only where the organ is well developed that an attachment is sustained through evil report and good report: when regulated by judgment rather than passion, it produces the noblest examples of disinterestedness and devotion.--The ABUSE of this organ is shown in the unworthy attachment of man to the fleeting things of this life--he places not his affections upon high, but on the conections of party, the interests, the advantages of this life--he loves life to an erroneous extent, perhaps degenerates into a recluse, shews a devoted attachment to the good things of this life and but little for him who was the true friend as "the way, the truth, and the life."

4. INHABITIVENESS.--LOVE OF HOME.

Inhabitiveness is by many persons considered as a modification of the preceding organ or of _Concentrativeness_: it can hardly be considered a definite organ, or a distinct mental faculty: it is observed particularly in the attachment of individuals to some particular spot,--their home, country, or abode of those whom they love;--as the Swiss have been known to pine for the mountain heights of their father land, or, as all men desire their ashes to repose at the side of their dearest kin. Dr. Spurzheim in his late work published in America is inclined to attribute a more extensive sphere of action to this organ than can be yet decided; and in fact, it is a decided manifestation of mental energy in many persons--a dislike of change, especially of abode; a disinclination to travel, an attachment to the place of birth, of long residence, or the spot where life has been spent, leads many persons to live and die in the same spot where their fathers lived and died before them;--it is this organ that gives a _Home_ to Englishmen, _Home_, for which some languages have not even an expression, _Home_, in defence of which, Englishmen have so bravely fought, so nobly died. Many animals are attached to peculiar situations, the chamois, on the Alpine cliff,--the eagle, soaring to his eyrie,--and the beaver located by some unfrequented stream, give evidence of a similar tendency.

The faculty when ABUSED, or allowed to be excessive leads to peculiarity of disposition, an avoidance of strangers, a dislike to necessary duties that interfere with domestic arrangements, nervous ideas, susceptibility of insult, and in some cases, by the neglect of external objects, the mind dwelling upon its own internal emotions only, has declined to monomania or even temporary alienation.

5. COMBATIVENESS.

Combativeness is situated on each side of Philoprogenitiveness, a little behind, and up from the ear; being the result of great mental energy, it is indicative of physical courage; it enables an individual to contend with difficulty and danger, prompts to repel whatever is inimical, and opposed to his exertions. The instinctive tendency is doubtless to oppose, and thus produce courage; in its lowest activity it leads simply to resistance; in a higher degree to attack the measures, sentiments, or opinions of others; it is generally more developed in men than in women, although individual instances occur among women with this organ largely developed: the name given to this faculty originally by Dr. Gall was, "_the instinct of self defence, and defence of property_," but the definition was regarded by Spurzheim as too limited; and its operation in connection with other faculties is very extensive indeed--because _courage_ when properly directed is useful to preserve the right, and Dr. Johnson speaking of courage, says, "it is a quality so necessary for maintaining virtue that it is respected even when associated with vice."--On this account it lends _energy of character_, and is necessary to all great actions; for even in the most virtuous designs, how frequently is opposition manifested, which it requires every energy to subdue; those who fight for virtue, require courage as much, or more than those who fight for vice;--when this organ is deficient, the individual is unfitted for the bustles and fatigues of active life, he shrinks from hostility and from any course that opposes the feelings, the prejudices or even the vices of human society. It is very powerful in combination, lending its aid to the designs of a Howard, lending _energy_ to the application of talent, or _courage_ to the opponent of sin;--the most perfect and useful member of society, is formed by the full developement of moral sentiments, due allowance of reflective power, and a stimulative degree of this organ. Useful, however as it is, when well used, so is its action dangerous when unchecked, and in abuse. It inspires a love of contention, and controversy, so that the social hours become embittered by strife; a tendency to anger and provocation by irritating conduct; to rashness in designs from miscalculation of their effects. An individual knowing this organ to be large, should always _think_ before he _acts_, and always keep before him the illustrious example of _Him_, who "being reviled, reviled not again."--The energy given him, should be employed well, he should never "be weary of well doing," but remember that "the fruit of the spirit, is love, joy, and peace."

6. DESTRUCTIVENESS.

The organ of destructiveness is immediately over the external opening of the ear, being more or less forward as the developement is more or less intellectual. The faculty is indispensable to all animals who live on flesh, and it differs from the preceding organ in being more permanent. Combativeness gives courage to meet danger, or oppose it without terror. Destructiveness lends a _constant power_ of overcoming and destroying as long as the object of opposition remains; its energy is thus a permanent stimulus to exertion, so as to overcome whatever object is in view--if learning, indefatigable perseverance; if riches, a constant plodding in the pursuit; if virtue, a firm and unvarying opposition to the myriad phases of sin. Combativeness is the _active_ momentary stimulus that requires excitement. Destructiveness, the _passive_ energy that supports continued exertion. The organ is thus valuable when rightly used, but unfortunately it lends its energy to evil pursuits as well as good ones--it is found in the hardened and unrepentant sinner, as well as in the noble and energetic patriot; it is thus highly dangerous in persons whose organization is not under the government of moral principle; a good endowment is indispensable for a proper discharge of duty, as the sword, the emblem of destructiveness is often combined with the scales of justice, the one to measure the offence, the other to punish the contemners of the law; those who have the organ small, are deficient of energy, incapable of fighting with the turmoils of the world.--on the other hand the abuse of it is recognised in petty tyranny, a desire to trample on those beneath us; a carelessness to the happiness of others, and a severity of punishment for the minutest fault; In common life we may trace the operation of this faculty; a preacher, with the organ large and benevolence small, would hold out the _threatenings_ of the Gospel, a preacher of the opposite organization would dwell upon its _promise of pardon_; the ill-treatment of animals and children, results from this faculty, uncontrolled by moral sentiments; the crowds of ignorant persons who assemble at bull-baits, cock fights, and other species of cruelty are led to gratify the organ from a want of moral principle: the dreadful practice of swearing, uttering threats of vengeance far beyond human power, and calling down imprecations on the heads of others, arises from the same cause, and how rarely are these seen (to any extent) in educated society--where the energy of character has been directed by moral training into useful channels;--The abuse of this organ is therefore to be earnestly cautioned against, because, lending its energy to evil, it is productive of the worst results. Destructiveness itself is rarely found as a principle of destruction, but the various degrees of vice and crime are often persevered in till they become more evil than this organ. A person therefore should endeavour to break off rooted habits (if bad ones) by directing the energy of the mind into other channels, they must walk in the Spirit, and not fulfil the lusts of the flesh, knowing that, "they that are Christ's crucify the flesh and the affections, and lusts that belong to it." Let them put on the whole armour of God, so that they may stand against the wiles of the devil, let them take the helmet of salvation and the sword of the spirit, which is the WORD OF GOD.

7. SECRETIVENESS.

This organ is situated immediately above Destructiveness, in the lateral portion of the brain; when both organs are fully developed, it becomes difficult without practice to distinguish them, it may therefore be mentioned that Secretiveness is higher and more forward than the other. It seems to result from some instinctive tendency existing in the mind, to conceal from the public eye, its own emotions and ideas. It is essential to a prudent character, for as Solomon says, "A fool uttereth all his mind; but a wise man keepeth it in till afterwards."--In the lower order of animals the same faculty is termed _cunning_, and it not only aids them in their pursuit of food, but also enables them to combat force by prudence. It enforces a salutary restraint against undue manifestation of other propensities which are best maintained within an individual's own bosom, and it serves likewise to guard against the prying curiosity of others; those persons in whom it is deficient are blunt and unrestrained in their opinions, exhibit great want of tact in society, expressing their sentiments without regard to propriety of time, or place, or person. When properly employed, this organ tends to shew a reserved disposition, it suspects the secret design of others, and exhibits the secrecy which is indispensable to prudent conduct and success: a deficiency of this organ is shown among tale bearers, gossips, and newsmongers, and to the want of it some portion of scandal may be attributed. Secretiveness is necessary for the confidence of friendship, it is an essential element of politeness, much of which consists in avoiding the expression of what is disagreeable. It is however liable to ABUSE, and then it leads to much evil: a love for concealment, intrigue, cunning, and mystery in the details of every day life; hypocrisy and dissimulation to hide what has been done on the sly; persons with overweening _Self Esteem_ always conceal their affairs from the eye of the world, are anxious to support appearances, and maintain a fair character outwardly even if their private acts are of the grossest kind; if associated with want of moral sentiment it leads to lying and theft: it is often manifest to a surprising extent among the insane. Persons having the organ large will do well to keep a check upon any unnatural reserve: and they should always see that they do nothing that requires concealment: if the organ _must be_ exercised, let them lay up the word of God in their hearts which is the seed, that sown in an honest and good heart, brings forth fruit to perfection.

8. ALIMENTIVENESS.

This organ is only a probable one: a love for food hardly appears to be a natural function of the mind, and most of the known instances of enormous appetite appear to have resulted from organic disease (in nearly every instance that is quoted by Phrenologists.) There appears to be some grounds for supposing that this part of the brain is connected with the sensations of hunger and thirst, and perhaps also with the sense of taste. Spurzheim says of it, "This organ though indicated by reason and comparative anatomy, is merely probable and can be confirmed or rejected like every other, according to direct observations alone, in comparing cerebral developement to the special propensity. I possess many facts in confirmation."

9. CONSTRUCTIVENESS, MECHANICAL SKILL.

It requires some little experience to tell the precise spot of this organ, it is situated in the frontal bone above the spheno-temporal suture, but its position varies with the developement; and it is somewhat covered by the temporal muscle, so that it is difficult to judge except from experience. Constructiveness is the application of the inventive faculty, and since necessity is the mother of invention, Constructiveness is that talent possessed by man for constructing and fabricating whatever his wants or his desires may originate. It is this organ that is exercised by the architect, the painter and the poet in refined life, by the artisan of humble life, by the beaver in their huts, birds in their nests and even spiders in their webs: it is a most valuable faculty: and to it we are indebted for the ability to carry out what the mere intellectual faculties have conceived: it depends for its value upon the organs wherewith it is associated, with language and Ideality, it gives poetical ability; with form, the art of sculpture; or with colour, painting--where the organ is in excess it determines to ABUSE; such as, the attempting to do what an acquaintance with philosophy would prove impossible; the construction of ingenious, but useless or even mischievous articles; the application of constructive ability in imitating valuables for base purposes; throwing away great labour on articles of curiosity, and innumerable other ways in which mis-application of ability is productive of injury: it should be remembered that ability in any way is a talent, for us to improve against the time when our Lord comes to require it of us, and we should remember that misapplication will be a more serious fault, than that of the servant who hid his lord's talent in a napkin, or of him who buried it in the ground.

10. ACQUISITIVENESS.

This organ is situated at the inferior range of the parietal bone. The faculty of the mind is a tendency to _acquire_ whatever is regarded valuable and whether riches or learning or articles of vertu be the object of acquisition, there appears to be little doubt, that such a faculty is natural to the nature of man. Although such an instinctive desire presents the aspect of meanness we must in some measure look at its effects; what would England or any civilized country be, if there had never been a desire for storing up the products of intellect and philosophy,--and the wealth that enables England to send out millions in spreading the word of God over a benighted and barbarous world?--If industry were to be limited by present wants, man would always continue the creature of mere impulse; it is the faculty of acquisitiveness that directs a systematic aim at supplying the comforts and elegancies of life, and to this, accumulation is necessary: when however the pursuit of wealth becomes the chief business of life the moral sentiments are deadened, the intellect and the nobler faculties of the mind become engrossed in a debasing pursuit, the sympathy that characterizes a true christian is lost sight of. To provide for immediate wants of ourselves and those dependant upon us, to furnish the means of some repose for the body so as to enable the mind to enjoy cultivation, and to provide for the education of offspring:--to give a natural tendency for learning, for religious instruction, or the acquisition of that knowledge which is power, may be set down as the proper objects of this faculty: where the faculty of acquisitiveness is unduly exercised, and the propensity to acquire is not balanced by veneration and conscientiousness, the character is often influenced to dishonesty. In ABUSE; a miserly hoarding and total neglect of charity is evident, covetousness which St Paul condemns as idolatry, avarice and selfishness, a total disregard of distress, of conscientious principle, and of honour and duty are first and foremost;--from this organ, the weak fall a prey to the strong, the poor to the avarice of the lovers of mammon as they are called, that riches are valued more than public virtue or private integrity--that riches are pursued to the total ruin of the loftier principles of human nature, and to this prostitution of spirit and of soul is owing the difficulty of a rich man's entering the kingdom of heaven. If there be such an instinctive tendency of the human mind, no better advice can ever be offered than that of the christian's pattern "seek ye first the kingdom of God and his righteousness and all other things shall be added unto you." "For what shall it profit a man, if he gain the whole world, and lose his own soul?"--

Besides these organs of the propensities, phrenologists have imagined the existence of a peculiar instinct termed _Vitativeness_, or love of life: the fact is probable but requires much caution and much experience before it can be definitely decided: the existence of a few isolated facts does not necessarily include the whole human race as being like a few individuals, and there is great necessity for not increasing the number of organs without due confirmation, because the simplicity of arrangement and the plainness of the science is thereby disturbed. Of this organ Spurzheim says "I look for this organ at the basis, where the middle and posterior lobes of the brain meet each other, at the internal border of Combativeness."

DIVISION II. INTELLECTUAL AND PERCEPTIVE FACULTIES OF THE MIND.

11. LANGUAGE.

It was owing to this organ, a full prominent eye, that Dr Gall first directed his attention to a scientific investigation of the faculties of the mind. vide Page. 13

A large developement is indicated by the prominence and depression of the eye, this appearance being produced by convolutions of the brain situated in the posterior and transverse part of the orbitary plate, pressing downward and outward in proportion to its convolutions. A full developement of this organ indicates a faculty for the acquisition and employment of words, or artificial signs, expressing our ideas; the meaning of the signs must be determined by other faculties, exactly as force or power of any kind requires to be guided and directed: from this reason may originate the very different significations given to the same abstract word, a different organization producing a difference in the meaning attached to it in spite of every effort to give an accurate definition; this will be self evident, if we merely quote the three leading features of Christianity, Faith, Hope, and Charity, and refer to different degrees of moral and intellectual elevation or turpitude, for the vague, unsatisfactory, and degraded meaning that we find frequently attached to them. Persons with a large endowment of this faculty, abound in words; in conversation they pour forth with volubility, but when excited they pour forth a torrent; this should be moderated by good sense, and appropriate language rather than verbosity will be employed in their speaking efforts as well as in their writings: when the organ is deficient, the individual wants a command of expression, he writes and speaks with great poverty of style, and when possessed of ideas is unable to clothe them in elegant or even appropriate language. The talent for, or facility of learning foreign languages originates in the same faculty, taken connectedly with the mental capacity for entering into the style and combinations of other countries. Some individuals in whom the organ is large do not necessarily possess a ready memory, which usually occurs when the faculty that apprehends the primitive idea (of which words only pronounce the name) is more than ordinarily small. The organ abused generally makes a speechifier of small worth, a talker for the mere sake of talking, who frequently loses sight of reason and subject as well as his own good sense.--Its best use is a felicity of diction in describing the sentiments and opinions of the individual so that they may be exactly comprehended by others.

12. FORM.

This organ is situated in the corner of the eye next the nose, and when large there is a considerable breadth across the nose at that place: its chief use is in the accurate knowledge of form, whether of persons or objects, and disposes the mind to give a definite form to objects even when unseen: it is to this the acute observation of objects, by which means we compare them one with another, or personal identity after absence and probable change in the form of features: to this organ many distinguished sculptors and architects owe much of their excellence, as its necessary action in connection with other organs would be to express an accuracy of outline: it is to an excessive use of this organ that painters study correctness of form in drawing, and neglect colouring; useful to architects for this reason.

13. SIZE.

The organ of size is situated at the corner of the eyebrow, next to individuality, and appears to influence the capability of the eye and mind in its motions of dimension: instances are known where persons deficient in this faculty have been unable to manage perspective in drawings, or even to copy the plainest figure without error in the size: others on the contrary measure size by the eye almost as accurately as by a rule, and are especially accurate in judging about dimensions--the organ is necessary for some professions, but not of great general importance.

14. WEIGHT.

This faculty like the preceding, is shewn only in particular persons: the absence of it is rarely noticed, and the presence of it quite unseen except in some particular walks of life. It gives a power of measuring, and comprehending the resistance of bodies to forces applied to them, is useful in philosophic enquiry, engineering, architecture &c.

15. COLOURING.

The sensation of colour on the eye is very different in different persons; many persons having an acute sense of vision readily perceive the qualities of objects but are incapable of judging about the agreement or disagreement of particular colours, and when the faculty is small they confound them and are incapable of perceiving their effect. When prominent the individual possesses a taste for gaudy colours, careless about their arrangement or harmony with others. It is situated in the centre of the eyebrow giving it a prominent aspect such as may be witnessed in the portraits of Titian, Rubens, and many celebrated artists: The organ of colour well developed gives harmony and excellence in colouring and is useful to botanists, dyers, mercers, and all artists: That the faculty is abused, or rather wanting may be witnessed by the numberless facts that we meet with constantly, where people dress in gaudy colours and appear quite regardless of their being suitable or otherwise.

16. SPACE.

This hardly appears a positive faculty, we have noticed it from its being mentioned by phrenologists; it appears to be of a similar kind to form, size, and weight, all of which organs are connected with the organ of vision; the persons who have the organ well developed are persons of wide views in every thing, they are enraptured with extensive prospects, mountains, and every thing of a large size--if proved to exist, such a faculty would be valuable to painters.

17. ORDER.

The tendency of this faculty is to produce a love of order and arrangement in every thing; they are distressed by confusion, and are highly pleased with a regular arrangement of their furniture, books and other property. The organ is located in the superciliary ridge, and from its general small developement, much fact is still necessary before the organ and its value can be definitely determined: there is certainly well marked in some persons, a love of order, and in others a carelessness to disorder, the one often degenerating into precision in trifles that produces great discomfort to other persons, the latter often inducing a disregard of necessary care and attention: the medium is to be sought for by all who detect either in their own character.

18. NUMBER.

The organ of the faculty of NUMBER is situated above and outside the external angle of the eye, a little below the external angle of the frontal bone. The special function seems to be calculation in general: it does not seem to extend to any faculty of computation beyond that of numbers, although from the tact that it associates with it, it facilitates the study of mathematics. Many instances are adduced of its large size in good calculators, particularly in George Bidder, the calculating boy. This organ, like the other perceptives requires cultivation.

19. TUNE.

The organ of TUNE bears the same relation to the ears that the organ of _Colouring_ does to the eyes. A large developement of the organ enlarges the lateral parts of the forehead, and great practice is always necessary before the organ can be successfully observed: but if two persons are placed together, the one having it largely, the other smally developed, the superior one will be perceptible at a glance. The faculty gives the perception of melody, which is only _one_ of the ingredients of musical talent; the organs of the mind must be well developed in accordance with this, so that the soul and expression of music may be felt and appreciated, before the organs are perfectly developed; the fingers indeed may be trained to great expertness, but it is only the real lover of harmonious sounds who devotes _all_ his powers to its cultivation that can arrive at any thing like perfect skill. As a natural faculty of nature, this organ is particularly pleasing in calming the passions, and producing pleasure by means perfectly innocent. Persons cannot obtain a scientific knowledge of music in whom the organ is deficient, and when _abused_ as this faculty often is, it should be remembered that the line between pleasure and pain is so indefinite, that where one terminates the other begins;--music carried beyond an agreeable pitch, leads the possessor into society, and too frequently into pleasures more enervating and sensual--these are to be dreaded, and the musician should remember that as the noblest employment of his faculty is to "Praise God in the highest,"--so, nothing can be more debasing than the prostitution of it to unworthy purposes.

20. TIME.

The organ of TIME seems to be related to that of order in its effects, it is essential to music and versification, form some source of pleasure in dancing, and seems to give a power of judging time and intervals of duration in general. The value of time renders this faculty more than usually necessary; it leads to a right estimation of punctuality as well as punctuality in engagements: persons with the organ large are fevered by delay, they become irritated about trifles of time that they may be kept waiting by others and thus incur a charge of bad temper. The organ is especially useful in persons studying history as it tends to give a faculty of remembering dates and other periods of time, the succession of events, &c.

21. LOCALITY.

Dr. Gall was led to infer the position of this organ from witnessing the memory of particular persons in their relation of places they had visited, and the strong impression made upon them by surrounding objects, so that he regarded this to be a primitive faculty. Spurzheim says, "the special faculty of this organ and the sphere of its activity, remains to be determined. It makes the traveller, geographer and landscape painter, recollects localities and gives notions of perspective." Persons in whom the organ is large, form vivid and distinct conceptions of situations and scenery which they have seen or heard described, and have great power in recalling such conceptions.--The organ is large in all eminent navigators and travellers, also in great astronomers and geographers. Persons who have this organ large, are passionately fond of travelling: and where firmness is small, it influences to restlessness, and love of change; to physical pleasure as a gratification of this organ, in the neglect of other duties, and thus often exerts a baneful influence on the mind when allowed to operate without control.

22. INDIVIDUALITY.

The tendency of this organ is, the examination of fact as the only foundation of truth; it is situated in the middle of the lower part of the forehead, immediately above the top of the nose, it produces breadth and projection between the eyebrows. This faculty renders us observant of outward objects, and gives a desire to know, and to examine; it prompts to observation and general information, and is necessary for the acquisition of facts as a basis of science. Spurzheim says, "Persons endowed with this faculty in a high degree are attentive to all that happens around them, to every object, to every phenomenon, to every fact: it desires to know all by experience, and consequently puts every other organ into action: is fond of instruction, collects facts, and leads to practical knowledge."--To the influence of this organ we may trace the knowledge of individuals by animals, and even wild beasts in which this organ is large may be tamed to the will of a keeper. It puts into active exertion the perceptive faculties round the eyebrow, and thus influences the quality of the faculty (language) which lies in that portion of brain; so that a person with this organ large, and language small, will say but a few words and those to the purpose, or with individuality small and language large, he will utter ten thousand neatly turned sentences of the meanest commonplace, alike destitute of information or science. Persons in whom the organ is large, are alive to every thing that passes around them, they look at facts and events, leaving it to others to reason upon them, and many great discoveries have been made by persons with this organ large who have not been celebrated for their powers of reasoning. When the organ is small, the individual fails to observe things that are going on around him, he will walk in the streets, or the country and see or rather observe literally nothing; he may visit a house without observing any one object beyond the immediate purpose of his visit.

ABUSES. This organ is often employed in the affairs of other people, in petty knowledge that tends to no real purpose; a superficiality of observation that leads to erroneous inferences, and when largely developed with the reflective and philosophic faculties, it leads to peculiarity of studies and pursuits to the exclusion of all others, and by breaking the unity of learning which points all things to Him who gave, it is too often the cause, of mistaken opinion or downright error.

23. EVENTUALITY.

Enquires into events and takes notice of occurrences; it gives prominence, or a rounded fulness to the middle of the forehead. Dr. Gall comprised this organ and the preceding one in one faculty, but it is now known that the one takes cognizance of objects, the other the relationship and actions of those objects. It seems to unite the reflectives with the perceptives, so that it recognizes the activity of other faculties and directs them to strict action; it desires to know by experience, and thus produces what is termed the _good sense_ of a matter, and by recognizing the functions of the other powers of the brain and the operations of the external senses, it reduces those impressions into conceptions, ideas and opinions.--Eventuality is shewn when we review the past for comparison with the future, it examines the effects of God's government in the universe and brings home the truths of the gospel to the heart of every one. Eventuality is the intellectual door to the threefold nature of man directing facts to his perceptive, reflective and moral being, thus pointing out the truth of Christianity in the fulfilment of prophecy, the mercy of the Creator and the punishment entailed upon sin; without this faculty the mind acquires a false conception of things, unsound opinions, and a tendency to the doctrines of materialism and infidelity from the animal rather than the intellectual nature being appealed to. Persons distinguished in professional pursuits have this organ large, since they possess readiness of observation as well as talent in the detail, whereby previously acquired knowledge is brought to bear upon present emergencies; where the organ is only partially and imperfectly developed, he will feel great difficulty in commanding his knowledge or appealing to it with any certainty, the organ should therefore be assiduously cultivated. In ABUSE it tends to promote a love of trifles, detailed events, scandal and abuse, the minutest particulars in preference to general information and individual aggrandizement rather than general good.

24. COMPARISON.

The organ of comparison lies upon the upper and middle portion of the frontal bone. The aim of the faculty seems to be to form abstract ideas, generalizations and establish harmony among the operations of the other faculties; thus comparing and establishing analogies among the objects of which a knowledge has been obtained by the perceptives: and it not only traces real resemblances, but the relations which things have to one another; persons with this organ large illustrate their ideas by similies drawn from other objects and thus render them plainer to the understanding of another person, and the comparisons thus drawn will be derived from those objects which most commonly engage the attention of the person making them: it is generally large in poets, even when they write prose; 2,500 similies are found in _Moore's Life of Sheridan_; these comparisons please, because they address themselves to the multitude and produce clearness and force of illustration. Spurzheim says of this organ, "In order to persuade and to affect, the speaker or orator must speak by analogy, he must bring spiritual things close to terrestrial objects and compare them with each other; the activity of this faculty is very important, it compares the sensations and ideas of all the other faculties and points out their difference, analogy, similitude, or identity." By comparison, man is enabled to judge whether his own life is _what it ought to be_, whether he has lived for _time_ or for _eternity_: by comparison he is enabled to determine how far his life agrees with the Christian's pattern, knowing that "as he sows, so will he reap;" the propensities incline to evil, as a necessary sequence to the fall, the moral sentiments urge on to good, a foreshadowing of immortality, the reflectives teach him _how_ to be good, how to compare the truth as it is in Christ Jesus, with his own sinful heart, and learn wherein he errs. This is the proper and should be the only true aim of the Christian. In ABUSE this faculty frequently leads to false reasoning on account of the inactivity of the perceptives, in examining the subjects compared, it gives a love for similies and analogies, not always caring for their applicability, and unless duly regulated by the nobler instincts of fallen humanity, it degenerates to sophistry and a blindness to error.

25. CAUSALITY.

This organ lies immediately at the sides of _Comparison_ and is found large in men distinguished for profound metaphysical talent. We have shown how _Individuality_ and _Eventuality_ take cognizance of things evident to the senses; Causality looks to the _cause_ of the phenomena observed by other faculties: it expresses the irresistible conviction that every phenomenon and change around us emanates from a mighty, an unseen, an ETERNAL GOD; it looks to HIM as the cause of our joys, and our possessions here, as the omniscient and ever merciful Father who gave his Son to die for our transgressions, it seeks Him as the cause of our hopes of everlasting bliss, and it bids us to acknowledge and adore. It is the faculty that considers the relation of cause and effect and prompts the question, _Why?_ to whatever is unknown, or imperfectly understood; and for this reason requires to be watched lest the matter of enquiry be placed beyond the limited faculties of man, and infinite subjects be thus reasoned upon by finite capacity. If this organ be in unity with _Veneration_, _Conscientiousness_, and _Comparison_, the individual will be of steady, and rational Christian principles, but if without them, impious doubts and atheistical surmises will tend to require a _visible_ cause for what must be _invisible_ and the germ of error being planted, it may take root and abound to the ruin of nobler and more elevating opinions. In ABUSE, this organ produces a mania for possibilities, denying the existence of causes not evident to the senses, a disbelief in whatever is spiritual, and a direct influence to intellectual pride, sophistry, and error.

26. GAIETY.

The organ of Gaiety is sometimes called WIT; and has been defined by Spurzheim as "a sentiment which disposes men to view every thing in a gay, joyful, and mirthful manner;"--"given to man to render him merry and gay,--feelings not to be confounded with satisfaction and contentment." The faculty appears to give a characteristic tendency to view every thing that occurs in a light manner, simply as far as it gratifies, and pleases, not in proportion to its intrinsic value, combined with the higher faculties, it produces wit, in common events humour; with the animal propensities, sarcasm and satire, or caricature and excess; with language, punning and double meanings, and in all cases it tends to a levity that is often misplaced. It is situated between Ideality and Causality at the upper part of the side of the forehead. In ABUSE, or when not counteracted by reason and reflection, it tends to severity and satirical remarks on the failings and weaknesses of others: a too easy regard for sin when not positively offensive, a love of pleasure, often leading to vicious excess; and frequently the faculty to gratify itself, offends friends by ill timed remarks and a system of practical jokes.

This organ acting upon the intellect leads to unsound and hasty judgments, because the mind being influenced more by _Ideality_ than _Causality_, (between which two organs _Gaiety_ is situated) it becomes an enemy to self discipline, and study, and leads the possesser into a physical love of pleasure, &c.--it opposes also the operation of the higher intellectual faculties from its close approximation to the true organ of analogy which is situated between the duplex organ of _Causality_ in the centre of the forehead, and by a vain influence on the imagination it leads to delusive analogies as regards truth, overcoming the careful study of fact by the perceptive faculties and diverting the current of conscious inquiry by a regard for self and its pleasures rather than the true and correct analogies of truth.

27. IMITATION.

Imitation leads us to imitate what we see deserving to be copied in others, and thus lies at the foundation of all art, because it is necessary to copy before any skill can be arrived at. It is a necessary ingredient in the character of actors, sculptors, architects, painters and engravers: it influences the style of the author, the manner of the poet, the correctness of the dramatist. It is always active in children and thus forms a natural education in them, taken from the persons around them: it is for this reason essentially and imperatively necessary that good models are presented to children in their youth; it gives a talent of acquiring the peculiarity of foreign languages; and when deficient, it produces a stiffness and uncomfortable mannerism that causes a person to appear like a fish out of water. It may be misused by being employed for mimicry and buffoonery especially for defects--in vice this is the real "facilis descensus averni,"--The situation of the faculty on either side of Benevolence, and above the reflective faculties teaches the proper use of Imitation; to copy what is good and above all the prominent features of our Lord's character, charity and universal love.

28. CAUTION.

Caution tends naturally to circumspection, and it produces a cautious and considerate disposition of mind; persons so organized are continually on their guard, they look forward from fear of what may happen and are anxious to anticipate every occurence, they ask advice, take opinions and are still undecided; thus it produces doubt, irresolution, and wavering, which prevents vigorous and decisive conduct: when the organ is deficient in mature age, the individual is rash and precipitate, never apprehensive of the results of his conduct and thus he adopts rash resolutions and enters on hazardous enterprizes without foreseeing what must necessarily follow: to a due influence of this faculty we may trace the moral virtue that regulates the impulses of passion--looks to the future, and keeps the end of all things steadily in view. In ABUSE the faculty occasions fear and anxiety of the future, timid and desponding sentiments; no reliance upon Providence, too much thought about the morrow, forgetting that "sufficient for the day is the evil thereof"--Let a wise man, "Fear God and have no other fear," for this will lead him to be cautious against offences against Him, and if a man keeps this steadily in view, he will never violate the laws of man.

29. TEMPERANCE.

Temperance is allied to caution, it is to the animal portion of man what _caution_ is to the intellectual: its existence is identified with the preceding organ by many phrenologists, and probably the developement of that organ, as it is closer too, and more active upon the animal passions may be coincident with this. In this way Temperance tends to _present_ as cautiousness to _future_ prudence, it gives mind the mastery over matter, overcomes Combativeness and the lower feelings, and teaches temperance in all things: carried into an erroneous action it produces meanness and almost avariciousness; the wise man whose animal nature predominates will learn the difference between _use_, and _abuse_, by exercising Temperance not by the abuse of the goodness and gifts of his Creator.

30. CONSCIENTIOUSNESS.

Located between Cautiousness and Firmness. This faculty produces a feeling of _duty_, a desire of _justice_, and a love of _truth_; it is the organ that leads men to do as they would be done unto, and is the most elevated principle of human action: the faculty does not determine what is just or unjust, but causes a desire to do whatever the reflective faculties determine to be right and becoming. It is a portion of the organization that cannot be too much cultivated, as it is of the highest importance in guiding and directing, regulating and controlling the actions of the other faculties: it leads to a conviction of individual error, and the truth when asserted by others: it influences the whole being to exercise prudence, temperance and fortitude, in opposition to the baser desires of the propensities; it tends to overcome the energy of passion, to regulate and direct the affections, to root out prejudice, and give the sense of moral rectitude, that supports an honest man under distress and affliction: when the sentiment is not well developed, the ideas of right and wrong are weak, and injustice if in accordance with interest or inclination easily committed; and when the lower propensities are active, an individual with this organ small, will call that _justice_, which a person differently organized would at once condemn; these are they of whom the apostles spoke, "Unto the pure all things are pure: but unto them that are defiled and unbelieving, there is nothing pure:" but even their mind and _conscience_ is defiled: remorse and repentance spring from this faculty: it should however be exerted _before_, not _after_ an action--neither should it descend into immoderate personal chastisement; for no punishment of the body can wash out sin from the soul; the sentiment will never be abused if it be directed to preserve the "conscience, void of offence."

31. FIRMNESS.

Firmness, is a tendency to _persist_ in conduct, opinion, and purpose: the immediate emotion is termed Resolution. The organ is situated at the posterior part of the coronal region, close upon the middle line. This faculty seems to bear no relation to external objects, its influence adds a particular quality to other manifestations: whatever may be the predominant pursuit it seems to give _perseverance_ in that pursuit; it contributes greatly to the success of an individual in a particular object, as he keeps steadily in one course. A person without the faculty may manifest equal desire, but will, perhaps, try a dozen methods of success without following out any one, thus fortitude and patience are the results of this organization: when duly exercised, it gives stability of character; a person who is not led by the accident of the moment, but one who aims at perfection, and duly keeps to the high road to arrive there: when combined with conscientiousness it gives moral courage, supports the martyr at the stake, and enables a man to go on through evil report and good report without turning to the right hand or the left: without this endowment, the most splendid talents are thrown away, as they never reach the summit of what is good, because like Reuben, "unstable as water they cannot excel."--In ABUSE this faculty leads to obstinacy, stubbornness, infatuation in evil courses, or a constant aim at what is good, without perseverance to arrive at it.

32. IDEALITY.

The operation of this faculty is beautifully described by Shakspeare;--

"The poet's eye in a fine frenzy rolling,
Doth glance from heaven to earth, from earth to heaven,
And as imagination bodies forth
The forms of things unknown, the poet's pen
Turns them to shapes, and gives to airy nothing
A local habitation and a name."

The organ is situated nearly on the temporal ridge of the frontal bone. Gall called it, _the organ of poetry_, because "in every kind of poetry the sentiments are exalted, the expressions warm; and there must be rapture, inspiration, what is commonly called imagination or fancy." It is this faculty that produces the aspiration after _perfection_, it aims at endowing every object with the highest degree of perfection which it is capable of assuming, and is thus very valuable to man in his progressive changes towards a more virtuous and perfect existence. It gives a peculiar tinge to other faculties, making them aspire to exquisiteness, thus giving an expansion to the mental powers, which carries onwards, forwards, and upwards, makes them aim to be happy and form schemes for its attainment: it gives a keener relish to other faculties, in short, its operation is intellectually ennobling. In ABUSE it produces a finical and sickly refinement, fanciful opinions, love of show more than utility; it leads to novel reading, extravagant notions, and this gives a fictitious and unsteady character, unfitted for the severer walks of life.

33. WONDER.

This organ is situated immediately above _Ideality_; and the faculty gives faith in spiritual agency, in what is beyond the sphere of human vision, and which nevertheless requires to be believed; it inspires a love of the marvellous, the wonderful, the grand; a seeking for extraordinary events even in the most unlikely concerns, and a tinging of common-place with the emotions of superstition and romance. In the end of man's tyranny, God prophesies through the mouth of Isaiah that "he will make all men drunk with the wine of astonishment." In ABUSE, this faculty leads into much error, it inspires a love of what is novel and marvellous, a tendency to believe in magic, witchcraft, and other unlawful and unchristian arts, and when uncontrolled by the higher sentiments, to the pursuit of occult subjects; when united with the moral sentiments and due perception and reflection, it searches deep into the truth, tests spiritual causes and prophecies by research and belief, considering that nothing is impossible to God and that His goodness is sufficient for all.

34. FAITH OR VENERATION.

Situated in the middle of the coronal region of the brain; gives an innate disposition to religious truth; a veneration for things sacred; belief in the word of God, and hope in Christ Jesus; it is this innate principle that bids the savage bow down to stocks and stones, to graven idols, and the works of his own hands; it is this that inspires the missionaries of God's word, and leads others to bestow their wealth in furthering the good cause; and to pray for the time when the "knowledge of the Lord shall cover the earth, as the waters cover the sea;" when abused, this organ leads to superstition, an undue reverence for the _material_ portion of Christianity, to the depreciation of the _spiritual_, thus producing fanaticism, fear, and mystery; this organ requires to be guided by conscientiousness, and the light of God's word, as the only true guide to religion, as composed of its elements, Faith, Hope and Charity.

35. HOPE.

The organ of Hope lies on each side of Veneration; the mental faculty being altogether different from desire, led phrenologists to seek for a primitive organ, and thus the faculty has been identified with this portion of the brain. In well formed characters, this faculty leads to sanguine expectation in the goodness of God, it produces the blessed hope of everlasting life, the perfect love that casteth out fear, through hope and belief in Christ; it gives confidence in all undertakings commenced and carried on in a Christian spirit; it is the true staff of moral and religous courage, buoying up the soul amid the darkest terrors of distress or desolation. Hope supports Faith, and perfects Charity, since without it, the religion of man would be dark, gloomy, and desponding; in abuse, the faculty is directed to hopes of this world only; it creates too sanguine expectations, leading to disappointment that is often the bitter but wholesome fruit of experience; it often leads to vain and foolish speculations, and sometimes to want of exertion from a hope of good happening; "hope deferred maketh the heart sick." When in unity with faith, benevolence, and the higher sentiments, it is productive of _Theosophy_, the knowledge of God from his works of love, and by a warm hope of everlasting life, leads men to subdue the lusts of the flesh, to be humble in their own wisdom, and to hope for the accomplishment of the great promise, "to be heirs of glory, and joint heirs with Jesus Christ."

36. BENEVOLENCE.

Benevolence is the noblest sentiment that man is enabled fully to exercise: it is in the coronal bone, central and immediately before the fontanel, it produces the generous and forgiving Christian, and the faculty is always delighted in doing good, and in ministering to the happiness of others; it compassionates distress, communicating a warmth of generous feeling that overcomes acquisitiveness and selfishness: it disposes to mildness of disposition, general kindness, charity, sympathy and love; it is the foundation of Christian charity and tends to relieve the wants and necessities of others. The higher sentiment is that of charity to the weaknesses of others, and a due regard to their opinions and errors; if too freely exercised it becomes abused that is, it inclines to generous extravagance, and alms-giving without regard to necessity in the object; it may thus be used to effect injustice to others, and although one of the noblest virtues of the human character it is useless unless exercised in a right way: for as St. Paul says--"though I give all my goods to feed the poor, and my body to be burned, and have not _Charity_, it profiteth me nothing."

37. SELF ESTEEM.

Self Esteem rightly exercised confers self respect, a due regard to rank or station, and induces confidence in one's own abilities; the organ is placed just at the top or crown of the head. When exercised in a right way, it imparts a degree of self-satisfaction, and enables us to apply our powers to the best advantage in whatever station we are placed; it leads to self esteem, so that the individual contemns every action that is base and unworthy of an exalted mind; it restrains from forming improper connections, and this too when the moral qualities are not sufficient. When the organ is too small, the individual is bashful, has no reliance on himself, and from rating his abilities too low, gets them rated less. When large, it produces egotism, pride, hauteur, and self conceit. Combined with good moral sentiments, it is a valuable organ. In ABUSE it tends to self-love, self-will, and uncharitableness; and towards others contempt, disdain, and tyranny; it is a mortal enemy to Christian love and peace.

38. LOVE OF APPROBATION.