_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.
This faculty regards the opinion that other persons form of us: the organ
is situated on each side of _Self esteem_ about half an inch from the
lambdoidal suture: it produces the desire of approbation, admiration,
praise and fame: it renders us anxious to please those whose approval we
esteem, and to excel in whatever pursuit our associates admire. If well
balanced by conscientiousness and veneration, it seeks the approval of the
Great Judge of all things, by becoming worthy of eternal life: a due
endowment is indispensable to an amiable character. In ABUSE it tends to
vanity, a thirst for praise and flattery, a dread of the world's opinion,
and a too easy giving way to the ways of the world to obtain the applause
of the worthless;--the faculty is cultivated by the system of rewards for
merit offered in youth,--it is not often the abstract value of the object
so much as the approbation of those who know us. This organ causes
bashfulness or _Mauvaise Honte_, and produces the fear of doing wrong,
which it often originates by over anxiety to do well; it requires to be
closely watched, as it leads to _envy_, one of the most subtle and
dangerous passions, that afflict man in his fallen state; it stirs up the
animal propensities and the earthly affections, overcoming the superior
sentiments; the man who endeavours to seek the applause of others should
remember that his Redeemer said, "And whosoever of you be the chief, let
him be the servant of all." The faculty requires to be cultivated and
regulated by conscientiousness, guided by the understanding to seek the
applause of the good, and influenced by the spirit to seek the applause
that is all in all to the christian, "Well done thou good and faithful
servant, enter thou into the joy of thy Lord."
39. SOPHISTRY.
This organ, called by the French authors, "_Ottin_, Tete Philosophie,"--is
situated on the top of the forehead above Comparison and causality, and
gives an intense love of philosophy and metaphysical research: when well
supported by the moral sentiments and perceptive faculties, it gives a
great power of reasoning well, but if the perceptives are deficient, it
gives a love of theory without sufficient regard to facts, so that the
process of induction is lost sight of: its greatest abuse causes the light
of wisdom, which is Truth, to be darkened by spiritual delusion or wilful
perversion of revelation: or it produces intellectual sophistry, which
tends to support party prejudices, and clothe error in the vestments of
truth--actuated by the moral sentiments, this faculty produces the power
of detecting sophistry in the arguments of another and teaches the
christian to be as "subtle as the serpent, and as harmless as the dove."
40. PROPHECY.
This organ lies between Conscientiousness, Hope, Caution and Wonder; it
produces a desire to compare the past with the future and judge of what
will be; it influences to a study of prophetic writings and as the organ
is actuated by wonder, or a desire of truth, so is the prophet true or
false; and as the animal or moral and spiritual creature prevails, so will
the person be dangerous or useful. St. Paul tells us, "despise not
prophesying."--and he calls it a gift and adds prophecy shall cease, but
Charity and Love never faileth;--and again he exhorts us above all things
to seek to prophecy, which in the greek text signifies "_to teach the
truth_," and thus it tends to perfect Christian peace and establishes for
ever the eternal power of love; this faculty teaches us to perfect the
faculties by pointing their evil tendency and looking forward to the
teaching of the Divine spirit, to perfect what is out of unity in the
threefold nature of man, as a physical, intellectual, and spiritual being:
it teaches us to wait for the time when the Great Teacher Christ shall
come as the Spirit of Truth and teach us all things. The abuse of this
faculty makes men become false prophets and teachers; history affords
abundant instances of men acting under diseased organs who have thus
become deluding fanatics. The humble Christian who follows his anointed
master will strive to overcome all that is vicious, so that he may be able
to inherit all things, and understand the great truth that "the testimony
of Christ Jesus is the spirit of prophecy."
CONCLUSION.
This little work having extended to a greater length than was originally
intended, it is purposed to continue the subject in another volume of
similar size, to which this is the text book.--In that work we design to
point out the influence of the organs in combination,--the harmony of
Scripture with Phrenology--and a text book for perfecting the organization
by means of Holy writ--our object in so doing, is to make Christians the
_true_ Phrenologists, and to make this science one of the great army of
TRUTHS, now advancing to the battle of Armageddon. Our aim in this volume
has been simply to point out the uses of Phrenology, and the truths
whereon it is founded; in the next we purpose to consider the means,
whereby the pious and humble reader of Scripture may be enabled to perfect
his organization, so as to overcome the world,--to fight the good
fight,--and indeed to be born again.
THE END.
INDEX.
Introduction to the Study of Phrenology 5
Historical Account of Phrenology 11
Advantages and Objects of Phrenology 21
On the Structure and Anatomy of the Brain 28
On Temperament 32
On the Varieties of the Human Race 35
Amativeness. Love 38
Philoprogenitiveness, Love of Offspring 39
Adhesiveness. Attachment 40
Inhabitiveness, Love of Home 41
Combativeness 43
Destructiveness 44
Secretiveness 47
Alimentiveness 48
Constructiveness, Mechanical Skill 49
Acquisitiveness 50
Language 52
Form 54
Size 55
Weight 55
Colouring 55
Shape 56
Order 57
Number 57
Tune 58
Time 59
Locality 59
Individuality 60
Eventuality 62
Comparison 63
Causality 65
Gaiety 66
Imitation 67
Caution 68
Temperance 69
Conscientiousness 69
Firmness 70
Ideality 71
Wonder 72
Faith or Veneration 73
Hope 74
Benevolence 75
Self Esteem 76
Love of Approbation 77
Sophistry 78
Prophecy 78
Conclusion 79
PHRENOLOGY.
Public attention is solicited to this Science as practised on Christian
principles, by
MR. BUNNEY, 62, REGENT'S QUADRANT.
Phrenology is emphatically the Science of Mind; and it enables persons to
ascertain what points of their character are defective without being
deceived by self-love or flattery, because, the Brain being the agent
through which the mind operates, acts as an index to the general state of
the mind at any particular period: and since _Unhappiness--Ill success
in life--Monomania--Nervousness--Erroneous or Evil Actions--_are all
the results of mis-directed mental energy--so Phrenology is, under Divine
Providence, the means of detecting those slight wanderings of the
intellectual faculties into particular channels, which frequently
terminate in permanent estrangement, or lasting mental misery and
discontent. _Phrenological Advice_, as practised by Mr. Bunney, is an
examination of the state of the mind, through its agent the brain, and a
recommendation of those pursuits which are calculated to restore a
disarranged unity or an unequal balance among the organs or dispositions
of the mind.
Mr. Bunney having examined many thousand heads during the last ten years,
and witnessed the very great success attending Phrenological advice when
rightly administered and properly followed, desires to announce that he is
at home from Ten till Five daily, at his Lecture Room, 62, Regent's
Quadrant, where he will be happy to examine and advise persons as his long
experience in accordance with the Holy Scriptures may render necessary.
Mr. B. is well aware that many persons are deterred from visiting him by
pecuniary reasons, but he begs to add that his invitation is for public
good only, and that he expects no remuneration unless it is perfectly
agreeable to the wishes and circumstances of the inquirer. Having examined
one-half the members of our leading Universities, Oxford and Cambridge
with valuable results to the parties themselves, Mr. B. must consider any
further comment unnecessary.
DREWETT & CO., PRINTERS, 62, REGENT'S QUADRANT.
FOOTNOTE:
[1] No one will doubt how much influence Christianity has had in producing
the high moral and intellectual developement of Europeans, to this also we
may trace their great intellectual superiority as nations.
Transcriber's Notes:
Passages in italics are indicated by _italics_.
The original text includes Greek characters on the first page. For this
text version these letters have been replaced with transliterations.