Christian Phrenology Part 3

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 circ.u.mspection, 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 antic.i.p.ate 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 pa.s.sion--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 G.o.d 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 pa.s.sions 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 a.s.serted by others: it influences the whole being to exercise prudence, temperance and fort.i.tude, in opposition to the baser desires of the propensities; it tends to overcome the energy of pa.s.sion, to regulate and direct the affections, to root out prejudice, and give the sense of moral rect.i.tude, 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 chastis.e.m.e.nt; 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 fort.i.tude 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 a.s.suming, 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 enn.o.bling. 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 fict.i.tious 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 superst.i.tion and romance. In the end of man's tyranny, G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d'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 superst.i.tion, 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 G.o.d'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 G.o.d, 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 G.o.d from his works of love, and by a warm hope of everlasting life, leads men to subdue the l.u.s.ts 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 n.o.blest 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 compa.s.sionates 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 n.o.blest 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 a.s.sociates 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 pa.s.sions, 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.