{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_35748/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_35748","id":"gutenberg_35748","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/35748","summary":null,"tags":["Category: Philosophy & Ethics","Category: Psychiatry/Psychology","Category: Religion/Spirituality","Phrenology"],"text":"</pre>\n\n\n\nProduced by Bryan Ness and the Online Distributed\nProofreading Team at https://www.pgdp.net (This file was\nproduced from images generously made available by The\nInternet Archive.)\n\n\n\n\n\n\n\n\n\n  SECOND EDITION\n\n\n  CHRISTIAN\n  PHRENOLOGY,\n\n  A GUIDE TO\n  SELF-KNOWLEDGE.\n\n\n  BY\n  JOSEPH BUNNEY\n\n\n  [Greek: GNOTHI SEAUTON].\n\n\n  A. DREWETT AND Co,\n  PUBLIC LIBRARY, 62, REGENT STREET.\n  MDCCCXXXIX.\n\n\n\n\n[Illustration]\n\n\n\n\nINTRODUCTION TO THE STUDY OF PHRENOLOGY.\n\n\nPhrenology is a system of Mental Philosophy. It enquires into the quality\nand condition of the mind, estimating the faculties, sentiments, and\npropensities of the individual, without being deceived by personal esteem\nor the voice of partial praise; for as it too frequently occurs that minds\nof the highest order are more or less under the influence of self love, or\na desire for the admiration of others, so are they blinded to their own\nweaknesses and in some measure rendered incapable of acknowledging their\nfaults even to themselves. This defect, a defect of the race rather than\nof the individual, presents an effectual barrier to all mental\nimprovement, for minds however highly gifted are always in some measure\nled astray by self gratulation or the flattering commendations of others,\nand thus they are led to overlook their own errors, or to congratulate\nthemselves that they are not as other men are, and the mental eye becomes\nblinded to what is wrong in its own intellectual organization although\nsensitively awake to the erroneous feelings and propensities of others. It\nis the province of PHRENOLOGY to measure the external features of the\nmind's agent, and to facilitate the study of MAN without diverging into\nmetaphysical error on the one hand, or materialism on the other.\n\nPhrenology then is one of those beautiful revelations of applicable\nscience which could only have been made known in an aera of intellectual\ncultivation. It is in accordance with man's advancement in civilization\nand refinement.--It was not needed in the days of\n\n  \"High emprise or priestly power.\"\n\nfor when men were measured by their prowess, and when might was right, a\nstandard of intellect would have been of little value; but amidst the\ndiscoveries of the 19th century it comes to us as a monitor and a friend;\nIts developement forms a striking fact in the philosophy of history--for\nas we trace the long and varied records of physical discovery from the\ntime of Archimedes to the coronation of Victoria,--we invariably find that\nwhatever science, or whatever art has been made known to us, it has always\nbeen the forerunner of new chapters in the history of man: thus Astronomy\nled the way to magnetism--Magnetism led to the scientific principles of\nnavigation,--and the steam engine, mighty as its power appears, is but in\naccordance with the advanced wants of mankind; and so with every other\ninstance, in proportion to the discoveries of intellect, has man advanced\nin the scale of intelligence and humanity,--with mind, so has matter\nprogressed, until from the unlettered savage, he has arrived at the gates\nof that scientific temple whose lessons teach him, that now, having laid\nout the earth for his sustenance, peopled the ocean with his race, and\nproved his mastery over all things, it is time that he should arise and\nconquer self,--\n\n\n  Know then thyself, and seek not God to scan,\n  The proper study of mankind is man!\n                                        POPE.\n\nTo do this, man must be studied in his moral, social, and religious\ncondition; thus only is he enabled to gratify that inward yearning after\nwhat is great and good which is the basis of all improvement. It is\nnecessary however to learn what is imperfect before improvement can be\nattempted. We must learn our own mental constitution and compare it with a\nstandard of excellence, and what standard can we have, but that all\nsurpassing goodness that created man in his own image? HE in whom even\nPilate found no fault--who said \"I am the vine, and ye are the\nbranches,\"--who went about doing good, and who said to his disciples, \"Be\nye therefore perfect, even as your father which is in heaven is perfect.\"\nThis is the standard that we should look up to--to the Author of all\ngood;--to His life upon earth as the line of our conduct here--to his\nsufferings in our day of tribulation--to His glory as the end that we\nwould one day share in.\n\nSuch is the object that forces itself upon the mind, when liberated from\nthe baser passions of humanity, the spirit can indulge in its own lofty\naspirations--it feels a noble elevation of purpose in contemplating the\nimprovement of its being--and it feels capable of following out a design\nso beautiful,--there is a dimly revealed pleasure in devoting every energy\nto the acquisition of an end so glorious, and the pleasure is pure,\nelevated, and ennobling, it is neither transient nor violent, but it seems\nto be breathed into the heart, making it wiser, better, and happier--It is\nnot the pleasure that we have sought for in life, but the calm and quiet\nenjoyment that is referred to the mind, as the seat of all pure and\nrational delight: and to the brain, as a pleasure that will endure and\nincrease, and fade not away like the momentary intoxications of animal\ndelight: the pleasure of a good object is referrible to the mind, and to\nthe brain as the seat of that mind, and we ask, Is the mind the offspring\nof that brain? or, Is the brain the organ through which the mind acts? a\nmoment's thought answers the question; in a few short years that brain\nwill be mouldering away in the silent tomb, whilst the mind that animated\nit, can never die; thus then we arrive at the seat of the mind, a fact\nuniversally allowed by all philosophers, in all places, and at all times,\nand by reasoning upon this simple fact, we are led through progressive\nstages of induction, until we have arrived at a knowledge of that most\nvaluable but most difficultly exercised faculty, Self-control.\n\nNow, we know well that the eye and the ear receive their faculties from\nthe brain, through the medium of the nerves. Thus, the eye may be\ndelighted by gazing on an extended view of nature; the ear by listening to\nthe sublime cadences of sacred music; but if we sever the delicate\nfilament that conveys the sense of enjoyment to the brain, as the seat of\nall pleasure, resulting from the exercise of the eye or the ear, so do we\nimmediately sever the sentient being from the perception of beauty in form\nor landscape, or of harmony in sound. So it is with a limb, if we divide\nthe fibre or nerve connecting the muscles of that limb with the brain, we\nimmediately deprive the organ of feeling and volition. Thus, then, the\nfeelings, the senses, and the enjoyments are referred to the brain as the\nseat of the mind, and it would be as irrational to suppose that the brain\nin its entirety is influenced by every sensation, perception, or impulse,\nas to suppose that the whole body is required for an operation affecting\nonly a part: so by analogy we learn, that as the eye is given us to see\nwith, the ear to hear with, the tongue to speak with; when neither eye,\near, or tongue is adapted to any other use, so, in like manner we are led\nto infer, that particular parts of the brain are endowed with powers,\npeculiar to themselves; for it would be equally rational to suppose that a\nman could in some measure read with the ear, smell with the eye, or see\nwith the nose, as to assert that the same portion of brain could be\ndirected by the mind at will, to study poetry, or sculpture, the arts of\nmoney getting, or direct to the enjoyments of love. Such operations of the\nmind are essentially different; the poet, the sculptor, the man of this\nworld, and the lover of pleasure have portions of the brain, individually\nadapted to the various operations of the mind, and as the mind is\ndeveloped by natural circumstances, by hereditary prejudices,--the effects\nof early training,--the results of education,--the influence of good or\nbad example, or the untoward events that occur in life,--so is the effect\nof each and every one of these duly registered upon the mind, and upon the\nbrain, as the organ of that mind, so that at any and every period of\nexistence an external examination of the brain points out what\npropensities, sentiments, and faculties are at that period in existence,\nand as a due cultivation or improper neglect of the mental powers is\ninvariably recorded through the mind itself acting upon the brain with\nmore or less energy in those individual parts most generally exercised, so\ndoes Phrenology--the science of the brain, as an unbiassed friend, point\nout what errors of the imagination are to be shunned--what propensities to\nbe conquered, what faculties to be cultivated, what sentiments to be given\nup. So does it present itself as a means whereby we may know our own\nweaknesses and conquer them--our strength, and be enabled to exert it. So\ndoes it point out whatever may be predominant in our nature for good or\nfor evil, teaching us by a monitor far more true than even the heart\nitself, how to remedy our faults in this life, and gradually by severe and\nconstant practice, teaching us how to become more fitted for the life to\ncome.\n\n\n\n\nHISTORICAL ACCOUNT OF PHRENOLOGY.\n\n\nIn examining the history, or the progress of discovery in any particular\nscience, we are irresistibly led to enquire _why_ a series of facts like\nthose which constitute its basis should have remained so long hidden from\nthe eye of man. We know that the doctrines we are investigating are\nfounded upon facts, and if those facts are in operation at this moment,\nthey must have been equally so a thousand years ago, or our enquiries\ncannot be based upon Truth, since Truth is eternal. If, then, in perusing\nthe records of phrenology, we are led to wonder at the long ages of human\nignorance, Are we not equally surprised that all physical science should\nhave existed so many ages, without the cognizance of man? Do we not wonder\nthat thousands of years floated down the stream of Time, before man\ndiscovered _why_ the lightning flashed across the heavens, or _why_ the\nneedle pointed to the pole, and are we not even now unable to tell _why_\nthe polar Aurora diffuses its ethereal light? Why then single out\nPhrenology for disbelief, because it is new, is gold the less gold because\nfresh from the mine? or truth less true because recently revealed? _We_\ncannot tell why phrenology has so long remained unknown, but we may refer\nthe reason to the wisdom of that Almighty Intelligence who placed his bow\nin the heavens, and fashioned that wonderful cycle of events that in every\nage has been suited to the wants and capacities of man. Phrenology could\nnot have existed in any age but one wherein mind had asserted its mastery\nover matter, and although the understanding was in some measure prepared\nfor the reception of new truths by the physiognomy of Lavater, and the\nfacial line introduced by Camper, yet experience proved that Lavater's\ntheories were not generally applicable, and the means proposed by Camper\nat the best times uncertain. Anatomists and physiologists toiled at\ndiscovering the seat of the mind, they dissected and drew conclusions--but\nso vague and unsatisfactory was the knowledge communicated, that the more\nthe anatomist dissected, the more he became entangled in a mass of\nconjecture and perplexity. The metaphysician failed too; he studied the\nmind chiefly through himself and by recording his own knowledge of his\nfaculties, was led into error: like the nautilus he retreated into his own\nshell and thus sought to learn what was without, and as may be supposed\nmen of different minds arrived at different results:--such was the state\nof mental knowledge about 1760. The method pursued by Dr. Gall, was\nessentially different; at an early period he was led to notice the\ndifference of talents and disposition in his schoolmates and companions,\nhe found one with a retentive memory, another with a talent for languages,\none was remarkable for elegance of style, another for dullness, and a\nthird for close reasoning; he found their dispositions equally different,\nand this diversity appeared to regulate their partialities and aversions;\nsome showed a liking for play, others for books, and a third class for\nmechanical handiwork. In this manner every one presented an individual\ncharacter; some years after he found that persons with a great talent for\nlearning by heart were those with whom it was most difficult for him to\ncompete, and he noticed that all these had prominent eyes, he then\nrecollected that his early companions had the same feature prominent, and\nwhen he entered the University he directed his attention to this fact, and\nfound that all those who had prominent eyes possessed a great facility of\nlearning by heart, even in cases where they possessed no particular\ntalent. Although this connexion between talent and external appearance was\nnot sufficiently established to be considered as a _certain_ circumstance,\nDr. Gall could not divest himself of a belief in the relationship of the\none fact to the other, and after much reflection he conceived that if\nmemory for words had an external indication, the same circumstance might\nbe traced to the other intellectual powers; looking therefore only at\ngeneral indications he believed he could trace the existence of talents\nfor painting, music and mechanics, he marked also the external features\nof individuals possessing great determination of character, this suggested\nto him the idea of looking to the head for all the moral sentiments,\nreferring the state of the skull to the influence of the Brain.\n\nHere then commenced the difficulties which appeared as soon as Dr. Gall\ncompared his own observations from nature, with the opinions of\nPhysiologists and Metaphysicians; he found that while some placed the\nsentient soul or intellectual faculties in the brain, others placed it in\nthe heart, or the cerebellum, or even in the viscera, so that he hesitated\nabout the correctness of his conclusions, he observed also that the\nprincipal difference of mental faculty was not owing to difference of\neducation or accidental circumstances,--if the difference were accidental,\nthe project he now contemplated would be hopeless, but he recollected that\nhis brothers, and sisters, and schoolfellows had all received a similar\neducation and equal care, yet many upon whom the teachers had bestowed\ngreat attention were still far behind their companions.\n\n     \"Often,\" says Dr. GALL, \"we were accused of want of will, or\n     deficiency in zeal; but many of us could not, even with the most\n     ardent desire, followed out by the most obstinate efforts, attain, in\n     some pursuits, even to mediocrity; while in some other points, some\n     of us surpassed our schoolfellows without an effort, and almost, it\n     might be said, without perceiving it ourselves. But, in point of\n     fact, our masters did not appear to attach much faith to the system\n     which taught equality of mental faculties: for they thought\n     themselves entitled to exact more from one scholar, and less from\n     another. They spoke frequently of natural gifts, or of the gifts of\n     God, and consoled their pupils in the words of the Gospel, by\n     assuring them that each would be required to render an account, only\n     in proportion to the gifts he had received.\"\n\nConvinced by this, that there is a diversity of talent and of disposition,\nhe encountered another obstacle in the conventional terms used to express\nthe actions of the mind. Metaphysicians spoke of judgment, perception,\nthought, memory and imagination, but Gall wished to express a faculty for\nmusic, for painting and for mechanics, he therefore abandoned the theories\nand opinions of others resolving to learn by direct observation from\nnature; he visited prisons, schools and lunatic asylums, was introduced to\ncourts, to colleges and the seats of justice; and wherever he heard of\npersons distinguished for any particular endowment or deficiency, he\nobserved and studied the external features of those particular heads. In\nthis manner by degrees of induction he felt himself warranted in his\nbelief that the configurations of the head indicate the mental powers; in\naddition to this examination during life, whenever any of the persons died\nwith whose peculiarities he had become acquainted during life, he used\nevery means to be allowed to examine their brain after death, and thus he\nsucceeded in arriving at the first outlines of those facts which time\nafterwards developed. In these researches he found that the brain covered\nby the _dura mater_ presented a form exactly corresponding to that which\nthe skull had exhibited during life: and being confident in the\ncorrectness of his system he announced it to the world at Vienna, in\n1796. The successive steps that he passed over, were, 1. He observed the\nrelationship between particular talents and particular forms of the head.\n2. He ascertained that the figure and size of the brain corresponded in\nevery point with the skull. 3. He dissected the brain minutely so as to\ninvestigate its structure.\n\nDr. Spurzheim studied under Gall, in 1800, and in 1804 became associated\nwith him in his labours; since that period many new and valuable\ndiscoveries were made by them in the anatomy and physiology of the brain;\nthe truths thus elucidated mere formed into a system of mental philosophy.\n\nIt was impossible to foresee what results would follow the exposition of\nthis doctrine. Dr. Gall's mode of enquiry was plain and simple; thus he\nfound that a desire for gain bore relation to the size of one part of the\nbrain--he called it the organ of _theft_, because he found it largest in\nthieves; the propensity to destroy, he called _murder_, because he found\nit largest in individuals condemned for that crime--in like manner\nbenevolence and other organs, for as Dr. Gall had not laid out any\narrangement, a series of disjointed facts was all that could be arrived\nat, leaving their value to be determined at a future period, when the\nmultitude of facts should require some arrangement. As soon, therefore, as\nthe value of the materials had been ascertained by time and further\ninvestigation, the eye of philosophy at once detected the materials for a\nsystem of mental elucidation, and phrenological facts were arranged into a\nscientific system, whose importance has been universally recognized:\nfacts that had hitherto appeared isolated were soon connected with others\nand the obloquy that had been thrown upon it by public ridicule, was\noverpowered by the presence of truth. The doctrines which at first were a\nrude and undigested mass of unconnected facts, whose apparent results were\nneither promising nor inviting, now became changed in character,--it was\nrecognized to be the science of mind and its value was apparent, the new\nopinions had been doubted, simply because they were new, but they bore\nupon them the impress of truth: those who were adverse to its doctrines,\nwere those who had not studied its principles; and those who doubt it now\nare those who have never examined the volume of nature, from which the\npage of science has been torn. Those who consider its relative bearing,\nboth upon individuals and the human race, will be convinced that\nPhrenology carries in its train the most valuable assistance in furthering\nthe cause of education, morality, and religion. We cannot conclude this\nchapter better than by quoting the annexed extract by a popular writer\nfrom the Foreign Quarterly Review;--\n\n     \"Nothing that ever was devised by man has put in his hands so\n     powerful an instrument to know himself, as that which we\n     (phrenologists) have given him; for, if he believes in us, he cannot\n     deny the evidence of his own organization. The first key to unlock\n     the hearts of others is that which opens our own; and to know whether\n     we judge our neighbour fairly or not, we should measure the quantity\n     of our own feelings which we mix up in the judgment. But from this\n     acquaintance with ourselves and others may result the greatest\n     benefit that could accrue to social intercourse, mutual indulgence.\n     When we recollect that each has his own particular organization, as\n     we have ours; that it is not easy to controul the dispositions which\n     nature has thus implanted in our minds; that we have defects as\n     insupportable, perhaps, as any that we encounter, we shall be more\n     disposed to bear with others' foibles, that they may pardon ours; and\n     mutual necessity will make us tolerant.\n\n     \"A still higher function of phrenology, as it relates to mankind at\n     large, not merely to the few unfortunates who labour under malady, is\n     its empire over education. The vast error, that men are alike fitted\n     for all professions, that all can turn their mental powers to the\n     same account and profit, has done much injury to the education of\n     individuals, and consequently to the general progress of the world.\n     But our science (continue Drs. Gall and Spurzheim) shows that all men\n     are not alike fitted for all purposes; that, in one, a receptiveness\n     for musical, in another for mathematical instruction predominates;\n     that some are endowed with the power of prompt perception, and others\n     with that of abstruse induction; in short, that every walk of social\n     life has its destined votaries. Now, it is to be hoped, that when\n     parents have the authority of phrenology for the talents and\n     disposition of their children, they will cultivate those which nature\n     has made the most salient in their cranium, and not torment them with\n     studies for which they have no sufficient organ. Should one of their\n     boys, in defiance of birch-rods and ferulas, neglect his vocabulary\n     to carve his taw, or cut out waggon-wheels with his penknife, let\n     them consult one of us, and we will tell them that all the betula of\n     Windsor forest will not make a scholar of him; we will show that, not\n     being one of the ox-eyed, he can but ill remember words, but that\n     having a fulness in the frontal bone just above the spheno-temporal\n     suture, he may become an expert mechanic, an engineer, a mill-wright,\n     or a Watt; that it is in vain to thrust in through the gluteus\n     maximus what cannot penetrate the head; and that flog him as they\n     may, his _propria quae maribus_ will always be covered with chips and\n     chisels. In the same manner we will teach them to oppose the bad\n     propensities of youth, by withholding aliment from self-love, from\n     obstinacy, from cruelty, and by cherishing benevolence, justice,\n     piety; and correcting levity by gently stimulating the reflecting\n     faculties. We can tell, too, why many a school-boy, who has carried\n     away prizes and rewards, sinks into an ordinary adult; and why more\n     than one dunce has burst out like a luminary in later years; for we\n     can show the organs which make a brilliant infant and a dull man, and\n     those which are of little use at Eton, but most essential to a\n     statesman or a philosopher. Neither shall we allow ourselves to be\n     imposed upon by any urchin's cunning, or mistake ill will and\n     idleness for inability. The marks by which we judge are registered by\n     nature, indelible, immutable, and clear to every eye.\n\n     \"But individual education is a very small portion of the good which\n     we aspire to teach--(these people really are mad; their ambition is\n     unbounded!). We will educate nations; and nothing can prevent us from\n     fulfilling this mission, but the destruction of the human race. We\n     will tell the men of every country their faults and their vices,\n     their virtues and their talents, and hold them up as clearly as size\n     and form can be held up, to the notice of mankind. None shall escape\n     us. Already, not only Europeans,--English, French, Germans,\n     Italians,--the most enlightened, the most refined of men, have we\n     scrutinized, but Asiatics under every latitude, Africans thirsting on\n     both sides of the Equator, Americans as wild as Africans, as\n     civilized as Europeans. We have told truths to all, and pointed out\n     the means of improvement. At this moment, indeed, they may not listen\n     to us, but the day will come when they will advance but by us. To us\n     is given to decide the great question of original national\n     propensities, as of individual propensities, and to show how they may\n     be expanded or repressed. We shall instruct rulers how to govern, and\n     subjects how to submit, and strike the just balance--as various as\n     the races and the regions of the earth--between the sovereign and the\n     people; and the first time that we inspire oppressed reason to demand\n     her rights, and to demand no more--that we teach men how much liberty\n     they can bear, how much privation they must yet endure, we shall have\n     our full reward.\n\n     \"So much for the practical pretensions of our science. The reader\n     must now hear our claims to speculative superiority. Dr. Spurzheim\n     has said, and been most heartily abused for saying--and, if the\n     science be false, most heartily deserves to be abused for\n     saying,--that the whole philosophy of the mind must be entirely\n     changed; that the study of man in this respect will become a new\n     study, &c. In this dictum--most noble or most arrogant, according to\n     events--we (phrenologists) concur, with the loudest cheers; and in\n     this, do we say, lies the stupendous monument of our science. Since\n     the earliest records of philosophy, sages have speculated on the\n     heart, the mind, the passions, and the understanding. For more than\n     three thousand years systems have flashed, and disappeared without\n     leaving a trace. Some of these, indeed, were abundantly ingenious;\n     but were defective in that which alone can make them lasting, truth.\n     It would be curious to examine the hypotheses which have grown up,\n     one after the other, in the fertile soil of fancy, Arabian, Chinese,\n     Persian, Egyptian, Greek, Roman, and modern European, and to see how\n     specious and how futile all have been. Not one of them was founded on\n     any thing but conjecture; and, until Gall appeared, it was not\n     supposed that mental philosophy, that psychology, ever could have any\n     other basis. But Gall proceeded entirely upon fact; and those who\n     accuse his system as imaginative, will probably call the 'Faerie\n     Queene' an historical poem, and 'Lear' an algebraical tragedy. He\n     stalked from brain to brain, from organ to organ, and trampled\n     conjecture under foot. 'The man of skulls'--aye, Mr. Edinburgh\n     Reviewer, the _boy_ of skulls--endowed in truth, with not less\n     imagination than his predecessors, had yet more love of fact than\n     they had; and this single faculty has placed him above them all. It\n     is, indeed, most wonderous, that the catalogue of the innate\n     faculties of man should have escaped the grey-haired philosophers of\n     every age and climate, and that its first-fold should have been\n     opened to a child of nine years old, who in maturity unrolled it all,\n     except a leaf or two, which he left to his followers. Such a\n     discovery, had it been made by a man after so long concealment, and\n     so many attempts to accomplish it, would have been wonderful; but let\n     it never be forgotten that it was the work, and not the accidental\n     work, of an infant.\"\n\n\n\n\nADVANTAGES AND OBJECTS OF PHRENOLOGY.\n\n     \"In proportion as any branch of study leads to important and useful\n     results--in proportion as it tends to overthrow prevailing errors--in\n     the same degree it may be expected to call forth angry declamation\n     from those who are trying to despise what they will not _learn_, and\n     wedded to _prejudices_ which they _cannot defend_.\"--ARCHBISHOP\n     WHATELY.\n\n\nHaving pointed out in the introductory chapter the great end and aim of\nall learning--THE ADVANCEMENT OF MANKIND IN RELIGION, MORALITY, AND\nVIRTUE, we shall proceed to point out the advantages of Phrenology, in\nenabling man to become wiser, better, and happier. It will be universally\nconceded, that this life is a state of probation, that if we do well--that\nis, if we become God's people, we shall enter into the kingdom of heaven;\nbut if we do evil, we shall have our portion in the lake which burneth\nwith everlasting fire; for this reason St. Paul exhorts us to press\nforward to the prize of our high calling. \"Let us go on unto perfection,\"\nsays he, and again, \"let us lay aside every weight, and the sin which doth\nso easily beset us\"--and in another place he tells us, that \"it is\nappointed unto men once to die, and after that the judgment.\"\n\nSuch then, being our situation, how imperative is the command to, \"cease\nto do evil, and learn to do well.\" We must first learn what is imperfect\nand then strive to improve,--we must look upon SELF IMPROVEMENT, as\nsomething possible, something allied to the better portion of human\nnature, something worthy of the noblest care and the mightiest efforts\nthat human beings, aiming at perfection, can even hope to aspire to. We\nmust recall the past, watch over the present, and strengthen ourselves\nagainst the future,--we must learn what we _are_ and what we _may be_, for\nwe have in ourselves the power of controlling as well as of watching our\npassions and our energies, and it is this prerogative that causes human\nresponsibility. Phrenology teaches us that mental energy is invariably\naccompanied by an increase of the brain, in the portion which is acted on\nby that energy; if the intellect be expanded, the perceptive faculties in\nactive operation, the nobler energies of charity and veneration employed\nfor good, it is at once apparent; so too with the baser passions, the\nsensualist, the ignorant, and the depraved alike reveal by their\norganization the spirit that moves within them, and as we know by endless\nfacts that the brain alters in proportion to the use or disuse of\nfaculties, sentiments, or passions; so if we are right-minded we must\ninfer that God created no such master-piece of unerring workmanship\nwithout designing it for our good; and if so, how culpable, how criminal\nmust they be, who dare to doubt the hand of a nobler being in a design so\nbeautiful,--how culpable must they be who neglect to use the means laid\ndown for their advancement,--how criminal, when they know, yet slight or\nscorn to employ it? But it may be asked, how can the brain enlarge or\ndecrease by the action of the mind? Can an invisible, immaterial principle\nenlarge or lessen the organ through which it operates? most certainly it\ncan,--what but _use_ developes the muscular system--what but the amount of\nexertion makes the right arm of the gold beater nearly twice the size of\nhis left? or why does active exertion give strength and tone to the limbs,\nwhilst indolence renders them effeminate and small,--and if any one doubt\nthe parallel, they cannot have examined and enquired for truth, on which\nalone enquiry can be based. Muscular power, considered abstractedly, is to\nthe full as invisible and deep seated as the powers of the mind,--the mind\nmust first direct the motions of animal power through the medium of the\nnerves, and the exertion of their power forms the muscles, or if the power\nbe not exerted, the muscles, however fully developed previously, must\nquickly decrease; so it is with the brain, the index of the mind: and as\nno one can behold the brawny frame of the laborious artisan without being\nled to consider the exertion of muscular force as the cause of that\npowerful form, so no one ought to dispute the identical operation in\nanother part of the human system, simply because they _are_ familiar with\none and _will not_ be familiar with the other.\n\nTaking it for granted then, (and surely no one will deny rashly what\ncountless facts have proved, and what is only proved the more as the\nnumber of facts increase) that the brain is the organ of the mind, we are\nled to the following principles.\n\n1. The brain is the organ through which the mind operates.\n\n2. In proportion to the developement of any part of the brain will be the\npower of that corresponding faculty, sentiment, or passion, because that\nfaculty, sentiment, or passion, by its _anterior action_, has developed\nthe brain.\n\n3. The increase or decrease of mental passions, affections, or sentiments,\nis accompanied by a corresponding increase or decrease of the brain.\n\n4. The brain like the muscle, is only the agent through which the\nimmaterial spirit acts, for as muscular power resides not in a muscle, so\nneither does the mind dwell in the brain;--and as all connection between\nthe muscle and life, or vital energy is destroyed by severing the\nconnection of the nerve communicating power to that muscle, so might the\nmind and brain be severed, but for the beautiful design of Providence, in\nso carefully protecting the brain lest any mental organ be impaired, as\nwell as by the formation of duplicates to those organs most exposed to\ninjury; for as in common life, the accident that deprives man of a limb,\ndoes not render him incapable of his higher and loftier duties, so is it\nproportionably necessary that the organ through which those higher and\nnobler functions are performed should have been rendered most secure from\nharm.\n\n5. That the different parts of the brain having been found by long\nexperience to be appropriated to different functions, those parts are and\nhave the same design, and are produced by the same faculties in all human\nbeings.\n\nUnder one of these heads all phrenological facts must fall.\n\nFrom these principles also, it must be evident that the brain is dependant\nfor its form and character on the developement of the mind in any\nindividual, and in this manner phrenology ascertains the natural bias of\nthe mind, so as to direct education;--it ascertains similarity of pursuits\nand dispositions so as to improve social intercourse;--it ascertains at\nany time of life what faculties require to be cultivated or to be checked,\nwhat sentiments or passions preponderate in the individual, for good or\nfor evil, what should be repressed, as well as those parts wherein\nincrease should be aimed at, it points out the persons with whom we\nsympathize, or towards whom we may have an antipathy,--in the treatment of\nmental disease, its use is obvious. \"No more satisfactory proof of this\ncan be referred to, than the extraordinary success of the experiments at\nthe Hanwell Lunatic Asylum under the direction of Dr. and Mrs. Ellis.\nRegarding the brain not as an entire organized mass, but as an assemblage\nof organs, some of which may come into a morbid condition while the rest\nremain comparatively healthy, the course pursued at that excellent\ninstitution has been, by kindness and by engaging the attention of the\npatient, to exercise those organs which are sound, and, by diminishing the\naction of those which are in a diseased state, to restore them to the\nhealthy performance of their functions. The success which has attended the\nexperiment stands without precedent in the annals of insanity.\" From this\ntreatment we learn that cures have averaged ninety in a hundred.\n\nPhrenology teaches us how to aim at self-improvement, that is, the duty\nwhich every man owes to himself, so as to improve and render more perfect\nwhatsoever is wrong in his nature.--Improvement is the end and object;--it\ndemands a vigorous well regulated exertion of all the energies of thought\nand feeling.--Phrenology teaches where it is most required--whether it be\nmoral, intellectual or religious, and whichever it may be, we must make it\nthe great end of our endeavours, and use solemnly and deliberately the\ngreat powers that GOD has given to us,--without this resolution of purpose\nthe best means are worthless: but with it the poorest may become mighty in\nmoral and intellectual powers, the progression of our nature to the\nperfection pointed at by St. Paul, must not be regarded as a fiction, but\na reality,--we must look coolly and rationally upon the vast amount of\nignorance--intemperance, sensuality and selfishness that dwell with and\naround us,--we must think what an immense field of mind is lost--how many\n_might be_ cheered with intelligence, disinterestedness and refinement,\nthat now _are_ lost in voluptuous extravagance or the exercise of\nworthless and depraved passions;--we must learn the dignity of our station\nas men--that we shall be made partakers of CHRIST, if we be stedfast unto\nthe end,--and that if we keep this object in view stedfastly and\nzealously, we shall inherit a crown of righteousness that fadeth not\naway--and that too in a kingdom of everlasting happiness where the wicked\nshall cease from troubling and the weary be at rest.\n\n\n\n\nON THE STRUCTURE AND ANATOMY OF THE BRAIN.\n\n\nThe BRAIN is admitted by physiologists, to be the organ of the mind,\nalthough dissection furnishes no clue to its functions, but the same may\nbe said of the eye, the tongue or the ear. The phrenologist compares\ndevelopement of brain with manifestation of mental power, and by its\nclassification of organs arranges those instruments through which the mind\nmanifests its power during life. A brief description of the brain\ntherefore will be advantageous. It is a mass of soft matter not\nhomogeneous, but presenting different appearances; part of it white in\ncolour, and fibrous in texture is named the _medullary substance_ and\nabounds in the interior; the other matter is of a grey colour and not\nfibrous in appearance, this forms the outer-portion of brain, they do not\nblend together, but have a perfect line of distinction. There is no\nadipose or fatty matter in the skull. The brain is divided into two\nhemispheres, separated by a strong membrane termed the _Falciform process\nof the Dura Mater_, and each hemisphere is divided into three lobes,\nanterior, middle and posterior: the two hemispheres and the organs of each\nside are brought into communication by fibres running transversely. The\n_cerebellum and brain_ are only slightly and indirectly connected.\n\nThe greater portion of the brain is destitute of sensibility, Sir C. Bell\nimagines from this that it possesses a higher office than that of sensual\nperception. The external substance of the brain is arranged in\nconvolutions or folds; these appear to be intended for the purpose of\nincreasing its superficial extent with the least enlargement of size,--in\nthe inferior classes of animals there are no convolutions, but they\nincrease in number and extent as we ascend in the scale of being. Each\nside of the _brain_ and also of the _cerebellum_, is supplied with\nseparate arteries conveying blood to it, while the _sinuses_ or canals\nwhich return the blood to the heart are common to all.\n\nThe CEREBELLUM is composed of matter similar to that of the brain in\nappearance, but different in arrangement,--it is separated from the brain\nby a strong membrane called the _tentorium_: its fibres originate in the\n_medulla oblongata_ where the organs of the propensities take their rise,\nso that the _brain and cerebellum_ although separated by the _tentorium_\nare both connected together. The brain and Cerebellum are protected by the\nskull, and the brain is formed before the bones which invest it. The\nprocess of ossification is gradual, the principal portion at birth being\nstrong membranes in which the points of ossification begin and continue\nincreasing in extent and strength till about the age of nine years:\nbetween the substance of the brain and the skull are the _pia mater_ and\nthe _dura mater_, two integuments which enclose the peripheral extent of\nthe brain and convey blood-vessels to its several parts, the brain with\nthese membranes exactly fills the interior of the skull. The skull fully\nformed is composed of eight bones which are connected by indented edges:\nthe internal and external surfaces are, from their smooth surface called\nthe _plates_ and the intermediate part, _diploe_, which is of a loose\ncellular texture; as this _diploe_ is nearly equally thick in every part,\nthe two tables are nearly parallel to each other, and the variations where\nthey occur do not exceed the eighth or tenth part of an inch; the\ninteguments being an exact form of the brain, and the bony matter fitting\nthem exactly, it follows that there is no obstacle of importance to\nprevent our observing the form of the brain by the form of the skull.\n\nDisease and old age alone oppose obstacles to this proceeding; for by\nthese causes the skull may be increased or diminished in volume, and it is\ngenerally irregular in thickness in old age: the _sutures_ also interrupt\nabsolute parallelism, but their situation is known and allowed for, and\nthe _frontal sinus_, or cavity at the top of the nose, in the frontal\nbone, (which is often enlarged and covered by the _schneiderian membrane_\ngiving great power to the nerves of smell) is so remotely connected that\nit can only affect a few organs,--five at the most. These few objections\nare so fully overruled by practice and observation, that they can never\nlead to error if the student exercise a proper degree of caution.--We may\nconclude then, that if men manifest their _true nature_ in their actions,\n(and men cannot always be dissemblers,) the mind influencing the brain,\nand thereby the skull, must present a developement corresponding to their\nreal character--and that PHRENOLOGY or external examination leads to the\nresults sought for when we examine human nature for the purpose of self\nimprovement, or for moral and religious elevation of character.\n\n\n\n\nON TEMPERAMENT.\n\n\nThe Temperaments are commonly stated to be four only, and their\nsub-divisions; as these are united in the same individual. These are, the\n_Nervous, Sanguine, the Bilious, and the Lymphatic_; they are\nhowever rarely met with in a separate state, the greater number of persons\npresenting a mixed temperament, the most predominant of which are the\n_Sanguine-Bilious_ and the _Sanguine-Nervous_, a milder form of _Lymphatic\nand the Lymphatic_ with the _Sanguine, Bilious and Nervous_, may be stated\nas producing twelve varieties. Temperament may be defined as the natural\nconstitutional tendency of the individual, producing a disposition to\nexert certain faculties more than others: for this reason they must be\ncarefully studied, that their _active_ and _passive_ influence upon the\nmind may be ascertained. Their action is chiefly manifested in the\n_energy_ or _apathy_, of the individual's character; for when properly\nbalanced, by their equal influence on a well cultivated mind, they produce\nthe beautiful harmony of feeling, that leads to a right estimation of\nthings whether moral, intellectual, or physical; by their combined\ninfluence in the physical man, that is on the passions and affections, or,\non the intellectual being, that is, the perceptives actives, and the\nreflectives passive,--or upon the higher sentiments, when the moral\nenergy is active, and the spiritual zeal passive,--they produce the\nnoblest developement of character that can actuate human nature--the\ndisunity of these produces but a heathen morality on the one hand, or\nreligious fanaticism on the other: in the mind too, while there is an\nactive _perception_ of facts, without due _reflection_ on causes, or the\nreverse of these, the mind may be led into an excess of its favourite\npursuit, to the ultimate loss of much mental power. When rightly exercised\nhowever, the spiritual unity of body, mind and soul, produces a vigorous\npursuit of whatever is great and good in human nature.\n\nThe Temperaments may be generally referred to some particular constitution\nof the organic system--whole families are sometimes of a similar\ntemperament, and at others no two members are alike: a great portion\nprobably depends upon parental causes, in the same way that family\nlikenesses are often observed, probably they may be referred to the blood\nas a chief cause, the active circulation producing great action on the\nbrain and nerves originating the _nervous_: a fulness of the circulating\nmedium may produce the _sanguine_; a muscular developement the _bilious_;\na sluggish system the _lymphatic_. The classification of the temperaments,\nand their combined influence upon the three-fold nature of man may be best\nunderstood from careful observation: when pure they present the following\nappearances;--\n\n1. A NERVOUS TEMPERAMENT is indicated by a pale complexion, features sharp\nand angular, delicate texture of the muscular system, fine silky hair,\ndelicate health, quickness of perception and great susceptibility; persons\nunder the influence of this temperament are very sensitive,--act more from\nimpulse and feeling than from principle, and feel great languor when\nexhausted.\n\n2. The LYMPHATIC TEMPERAMENT, is marked by a full fleshy outline,--round\nfeatures,--pale complexion, light straightish hair,--pulse slow, muscles\nsoft and the disposition lukewarm and indolent: the circulation being\nfeeble, the mental manifestations are proportionately sluggish and weak.\n\n3. The BILIOUS TEMPERAMENT is distinguished by dark hair, skin of a yellow\nhue and coarse angular features, eyes active, and often with a severe\nexpression, the muscles firm and well developed;--the pulsations partake\nof great energy which extends also to the brain.\n\n4. The SANGUINE TEMPERAMENT is evident from a clear florid\ncomplexion,--features well formed and fleshy,--the muscles full and\ntolerably firm, mild expression in the eye,--auburn or brown hair, eyes\nblue or sometimes hazel,--disposition lively and cheerful.\n\nThese, with their combinations will produce all the common varieties, and\nwhere they are well united in a single individual the union generally\nimproves the character.\n\n\n\n\nON THE VARIETIES OF THE HUMAN RACE.\n\n\nWhen we regard the different quarters of the globe,--the distinct and\npermanent features of national character that stamp races of men as races,\nwe are immediately struck with the great mental and natural dissimilarity\nof these varieties of the human race.--The Briton bowing in worship to the\none true and ever living God,--the wild Indian revelling in the\nuncontrolled sublimities of a wild and unconquered waste,--the Brahmin,\nprostrate at the blood stained relics of human sacrifice, or the ignorant\nAfrican, worshipping the carved effigy of some mis-shapen and hideous\nmonster;--each present characters which indicate some strongly marked\nfeature of individual and national constitution. The millions that dwell\naround the Ganges have a national and characteristic feature in their\nmental constitution, and this distinguishing mark is as decidedly evident\nin the form of the brain as it is in the customs of the people,--the same\nremark applies to all other races;--the European who has long dwelt in a\nhigh state of civilization, and mental culture,--The Asiatic, whose\nancient customs, moderns vainly seek to improve,--The American, in his\nnative forest, surrounded by civilization, remains even yet in the state\nof rude and ancient barbarism.--These differences of _national_\ncharacter, must have a great influence upon the _individual_: the\nunvarying customs produce a sameness in the organization--the people as a\n_whole_ are intellectual, ignorant, or barbarian.\n\nThese national differences have been attributed to the influence of soil\nand climate:--but although these exercise some influence, they are\ninadequate to explain the whole--climate would materially affect the\ncustoms of the people, and these customs would influence the organization\nof those parts of the brain influenced by the operations of the mind in\nprocuring animal comforts,--the developement of constructiveness is\ngreatly affected by the cause. But when we remember how certainly the same\ncauses produce the same results throughout the works of nature, we are\noften unable to explain much of this influence, the Europeans and native\nIndians have lived for centuries under the influence of the same physical\ncauses--the one has progressed like their brethren of the old\ncontinent,--the other remains stationary in savage and uncivilized\nwildness.\n\nReligious and political institutions again, have been brought forward as\nthe causes of these differences; but this is a superficial view of the\nmatter, because it will be granted that all our institutions have been\nframed as the minds of man require them, not anteriorly: and when we\nexcept institutions like that of christianity, the direct gift of God\nhimself, from what cause do we consider human institutions to emanate\nexcept from the minds of those who legislate for the wants of a people,\nor who impose institutions upon them by right of arbitrary power.\n\nThat national character accords with Phrenological rules, is true as far\nas we have opportunities of judging; but at present our collections of\nnational skulls are not sufficiently extensive to draw any very remarkable\nconclusions; the most prejudiced observer cannot fail to remark the great\ndifference among the skulls of different people--thus, the ancient Greek\nwith _Ideality and Constructiveness_ large, when opposed to the deficient\nskull of the New Hollander, shews as striking a contrast, as the hovels of\nthe one, do to the architectural remains of the other.[1]\n\nTo estimate national peculiarities properly, travellers competent to\nexamine heads, and classify temperaments are much wanted: the size of\nindividual organs and their combinations are also required: the skulls\nthat we possess shew that the brain is in exact agreement with the\ncharacters given to their various people by travellers of observation and\nexperience.--The subjugation of a free people to a foreign yoke,--the\nintroduction of new customs by conquerors,--the revolutions of states and\nempires, and the intercourse of nations, with many other matters to be\ngathered from the history of the world, all aid in assisting us to\ndetermine national character and from this to deduce the natural\ntendencies of individuals.\n\n\n\n\nMENTAL FACULTIES.\n\n\nDIVISION I. FEELINGS AND PROPENSITIES.\n\n_Common to man and the inferior animals._\n\n\n1. AMATIVENESS. LOVE.\n\nThis organ is situated in the cerebellum, about half way between the\ncentre of the occipital bone and the large long process behind the ear. It\nmanifests itself by the thickness or width of the back part of the head;\nit is produced as the human frame approaches full developement, being\nsmall in children, and generally on the increase between the ages of\nsixteen and twenty four,--it frequently diminishes in old age. USE,--This\norgan is properly exercised in virtuous affection:--the endearments of a\ndomestic circle, and the society of those we love;--it softens the proud,\nirascible, anti-social principles of human nature, and aids the benevolent\naffections,--it causes a respectful, and honourable deference to the\nsofter sex;--inspires the poet in his best conceptions of the purity, and\nself devotedness of Love, and produces that quiet but effectual influence\nin society, which is shown in the kind interest taken by either sex in the\nproceedings of the other. When abused, or allowed only to act as an animal\npropensity, the absence of the higher feature is a very unamiable trait in\nthe human character,--no deference is paid to age or sex and woman\nregarded only as the minister to illicit lust. Love to God is shown by\novercoming these baser feelings, \"they who love me, are such as follow my\ncommands\" were the words of the Christian's pattern, and the exercise of\nthis mental faculty is best shown by those who practise charity or\nuniversal love without which we are but as \"a sounding brass or tinkling\ncymbal.\" ABUSE.--An encouragement of animal and debasing sensuality which\nsoon leads to a loss of modesty, and personal respect, and virtue: the\nworship due to the Creator is lavished on the creature; Jealousy and its\nmyriad evil attendants originate chiefly in the abuse of this faculty.\n\n\n2. PHILOPROGENITIVENESS, LOVE OF OFFSPRING.\n\nIn animals this organ is termed _instinct_, and instinct means an original\npropensity impelling an animal to a particular action without intention or\npurpose. This organ is situated over the cerebellum, and corresponds to\nthe protuberance of the occiput, rather above and between the duplex organ\nof amativeness. As a faculty inherent in the human race it is beautifully\nshown in parental affection; women have it larger than men, and it is\nfound to be larger in the female, than in the male skulls of animals. The\ninterest of this feeling is often proportionate to the helplessness of\ninfancy;--a mother doats on her infant in the earliest months of existence\nwhen few beside herself can see any attractions in it: it is generally\nmanifested in large families where the youngest is invariably the\nfavourite, unless when sickness causes another to share in maternal\ntenderness. It seems probable that the fondness lavished by maiden ladies\non animals, originates in this faculty: for they often nurse and pamper\ntheir pets quite as excessively as parents do children. The mutual love or\naffection for the same offspring is the bond of union in marriage--a\nstep-parent seldom exhibits any thing more than regard towards the child\nof another: it has been observed by Spurzheim that he found it small in 29\ninfanticides whom he had been able to examine: but as the faculty in its\nproper use produces feelings of the most delightful and exquisite\ncharacter so is it the more liable to ABUSE. Children are thus spoiled by\nindulgence, their prospects are raised by a parent's mistaken affection;\nand instead of protection and happiness to children and attention and\ndeference from them, it too often terminates in a spoiled child on the one\nside, and disrespect towards the other. Through mistaken opinions parents\noften prefer to make their children _rich_ rather than _good_ thus\nsacrificing their temporal and eternal welfare, leading them to put their\ntrust in things \"which the moth and rust doth corrupt and where thieves do\nbreak in and steal,\" rather than in that Rock of ages without whose\nknowledge not one sparrow dies.\n\n\n3. ADHESIVENESS, ATTACHMENT.\n\nThis organ is located at the middle of the posterior edge of the parietal\nlobe, or each side of Concentrativeness, higher than Philoprogenitiveness,\nand just above the lambdoidal suture. USE--This faculty is marked in those\nindividuals who exhibit permanent attachment to beings and objects around\nthem--it gives a permanence to friendship, a steady adherence to opinions,\nand a dislike to change whether of objects or persons: a person with this\nfaculty well developed will manifest friendship to another even in the\ngreatest depression of fortune when friendship is most severely tried: it\nis on the average larger in females than in men, and this is shewn in the\npermanence of their attachments, \"Man,\" it is said \"may love, but it is\ntoo often with a view to his own gratification, but when a woman loves,\nshe does so with all her soul.\"--The absence of this organ shews an\nindividual to be of a cold, indifferent character in his friendship, and\none not to be depended upon in the hour of misfortune, it is only where\nthe organ is well developed that an attachment is sustained through evil\nreport and good report: when regulated by judgment rather than passion, it\nproduces the noblest examples of disinterestedness and devotion.--The\nABUSE of this organ is shown in the unworthy attachment of man to the\nfleeting things of this life--he places not his affections upon high, but\non the conections of party, the interests, the advantages of this life--he\nloves life to an erroneous extent, perhaps degenerates into a recluse,\nshews a devoted attachment to the good things of this life and but little\nfor him who was the true friend as \"the way, the truth, and the life.\"\n\n\n4. INHABITIVENESS.--LOVE OF HOME.\n\nInhabitiveness is by many persons considered as a modification of the\npreceding organ or of _Concentrativeness_: it can hardly be considered a\ndefinite organ, or a distinct mental faculty: it is observed particularly\nin the attachment of individuals to some particular spot,--their home,\ncountry, or abode of those whom they love;--as the Swiss have been known\nto pine for the mountain heights of their father land, or, as all men\ndesire their ashes to repose at the side of their dearest kin. Dr.\nSpurzheim in his late work published in America is inclined to attribute a\nmore extensive sphere of action to this organ than can be yet decided; and\nin fact, it is a decided manifestation of mental energy in many persons--a\ndislike of change, especially of abode; a disinclination to travel, an\nattachment to the place of birth, of long residence, or the spot where\nlife has been spent, leads many persons to live and die in the same spot\nwhere their fathers lived and died before them;--it is this organ that\ngives a _Home_ to Englishmen, _Home_, for which some languages have not\neven an expression, _Home_, in defence of which, Englishmen have so\nbravely fought, so nobly died. Many animals are attached to peculiar\nsituations, the chamois, on the Alpine cliff,--the eagle, soaring to his\neyrie,--and the beaver located by some unfrequented stream, give evidence\nof a similar tendency.\n\nThe faculty when ABUSED, or allowed to be excessive leads to peculiarity\nof disposition, an avoidance of strangers, a dislike to necessary duties\nthat interfere with domestic arrangements, nervous ideas, susceptibility\nof insult, and in some cases, by the neglect of external objects, the mind\ndwelling upon its own internal emotions only, has declined to monomania\nor even temporary alienation.\n\n\n5. COMBATIVENESS.\n\nCombativeness is situated on each side of Philoprogenitiveness, a little\nbehind, and up from the ear; being the result of great mental energy, it\nis indicative of physical courage; it enables an individual to contend\nwith difficulty and danger, prompts to repel whatever is inimical, and\nopposed to his exertions. The instinctive tendency is doubtless to oppose,\nand thus produce courage; in its lowest activity it leads simply to\nresistance; in a higher degree to attack the measures, sentiments, or\nopinions of others; it is generally more developed in men than in women,\nalthough individual instances occur among women with this organ largely\ndeveloped: the name given to this faculty originally by Dr. Gall was,\n\"_the instinct of self defence, and defence of property_,\" but the\ndefinition was regarded by Spurzheim as too limited; and its operation in\nconnection with other faculties is very extensive indeed--because\n_courage_ when properly directed is useful to preserve the right, and Dr.\nJohnson speaking of courage, says, \"it is a quality so necessary for\nmaintaining virtue that it is respected even when associated with\nvice.\"--On this account it lends _energy of character_, and is necessary\nto all great actions; for even in the most virtuous designs, how\nfrequently is opposition manifested, which it requires every energy to\nsubdue; those who fight for virtue, require courage as much, or more than\nthose who fight for vice;--when this organ is deficient, the individual is\nunfitted for the bustles and fatigues of active life, he shrinks from\nhostility and from any course that opposes the feelings, the prejudices or\neven the vices of human society. It is very powerful in combination,\nlending its aid to the designs of a Howard, lending _energy_ to the\napplication of talent, or _courage_ to the opponent of sin;--the most\nperfect and useful member of society, is formed by the full developement\nof moral sentiments, due allowance of reflective power, and a stimulative\ndegree of this organ. Useful, however as it is, when well used, so is its\naction dangerous when unchecked, and in abuse. It inspires a love of\ncontention, and controversy, so that the social hours become embittered by\nstrife; a tendency to anger and provocation by irritating conduct; to\nrashness in designs from miscalculation of their effects. An individual\nknowing this organ to be large, should always _think_ before he _acts_,\nand always keep before him the illustrious example of _Him_, who \"being\nreviled, reviled not again.\"--The energy given him, should be employed\nwell, he should never \"be weary of well doing,\" but remember that \"the\nfruit of the spirit, is love, joy, and peace.\"\n\n\n6. DESTRUCTIVENESS.\n\nThe organ of destructiveness is immediately over the external opening of\nthe ear, being more or less forward as the developement is more or less\nintellectual. The faculty is indispensable to all animals who live on\nflesh, and it differs from the preceding organ in being more permanent.\nCombativeness gives courage to meet danger, or oppose it without terror.\nDestructiveness lends a _constant power_ of overcoming and destroying as\nlong as the object of opposition remains; its energy is thus a permanent\nstimulus to exertion, so as to overcome whatever object is in view--if\nlearning, indefatigable perseverance; if riches, a constant plodding in\nthe pursuit; if virtue, a firm and unvarying opposition to the myriad\nphases of sin. Combativeness is the _active_ momentary stimulus that\nrequires excitement. Destructiveness, the _passive_ energy that supports\ncontinued exertion. The organ is thus valuable when rightly used, but\nunfortunately it lends its energy to evil pursuits as well as good\nones--it is found in the hardened and unrepentant sinner, as well as in\nthe noble and energetic patriot; it is thus highly dangerous in persons\nwhose organization is not under the government of moral principle; a good\nendowment is indispensable for a proper discharge of duty, as the sword,\nthe emblem of destructiveness is often combined with the scales of\njustice, the one to measure the offence, the other to punish the\ncontemners of the law; those who have the organ small, are deficient of\nenergy, incapable of fighting with the turmoils of the world.--on the\nother hand the abuse of it is recognised in petty tyranny, a desire to\ntrample on those beneath us; a carelessness to the happiness of others,\nand a severity of punishment for the minutest fault; In common life we may\ntrace the operation of this faculty; a preacher, with the organ large and\nbenevolence small, would hold out the _threatenings_ of the Gospel, a\npreacher of the opposite organization would dwell upon its _promise of\npardon_; the ill-treatment of animals and children, results from this\nfaculty, uncontrolled by moral sentiments; the crowds of ignorant persons\nwho assemble at bull-baits, cock fights, and other species of cruelty are\nled to gratify the organ from a want of moral principle: the dreadful\npractice of swearing, uttering threats of vengeance far beyond human\npower, and calling down imprecations on the heads of others, arises from\nthe same cause, and how rarely are these seen (to any extent) in educated\nsociety--where the energy of character has been directed by moral training\ninto useful channels;--The abuse of this organ is therefore to be\nearnestly cautioned against, because, lending its energy to evil, it is\nproductive of the worst results. Destructiveness itself is rarely found as\na principle of destruction, but the various degrees of vice and crime are\noften persevered in till they become more evil than this organ. A person\ntherefore should endeavour to break off rooted habits (if bad ones) by\ndirecting the energy of the mind into other channels, they must walk in\nthe Spirit, and not fulfil the lusts of the flesh, knowing that, \"they\nthat are Christ's crucify the flesh and the affections, and lusts that\nbelong to it.\" Let them put on the whole armour of God, so that they may\nstand against the wiles of the devil, let them take the helmet of\nsalvation and the sword of the spirit, which is the WORD OF GOD.\n\n\n7. SECRETIVENESS.\n\nThis organ is situated immediately above Destructiveness, in the lateral\nportion of the brain; when both organs are fully developed, it becomes\ndifficult without practice to distinguish them, it may therefore be\nmentioned that Secretiveness is higher and more forward than the other. It\nseems to result from some instinctive tendency existing in the mind, to\nconceal from the public eye, its own emotions and ideas. It is essential\nto a prudent character, for as Solomon says, \"A fool uttereth all his\nmind; but a wise man keepeth it in till afterwards.\"--In the lower order\nof animals the same faculty is termed _cunning_, and it not only aids them\nin their pursuit of food, but also enables them to combat force by\nprudence. It enforces a salutary restraint against undue manifestation of\nother propensities which are best maintained within an individual's own\nbosom, and it serves likewise to guard against the prying curiosity of\nothers; those persons in whom it is deficient are blunt and unrestrained\nin their opinions, exhibit great want of tact in society, expressing their\nsentiments without regard to propriety of time, or place, or person. When\nproperly employed, this organ tends to shew a reserved disposition, it\nsuspects the secret design of others, and exhibits the secrecy which is\nindispensable to prudent conduct and success: a deficiency of this organ\nis shown among tale bearers, gossips, and newsmongers, and to the want of\nit some portion of scandal may be attributed. Secretiveness is necessary\nfor the confidence of friendship, it is an essential element of\npoliteness, much of which consists in avoiding the expression of what is\ndisagreeable. It is however liable to ABUSE, and then it leads to much\nevil: a love for concealment, intrigue, cunning, and mystery in the\ndetails of every day life; hypocrisy and dissimulation to hide what has\nbeen done on the sly; persons with overweening _Self Esteem_ always\nconceal their affairs from the eye of the world, are anxious to support\nappearances, and maintain a fair character outwardly even if their private\nacts are of the grossest kind; if associated with want of moral sentiment\nit leads to lying and theft: it is often manifest to a surprising extent\namong the insane. Persons having the organ large will do well to keep a\ncheck upon any unnatural reserve: and they should always see that they do\nnothing that requires concealment: if the organ _must be_ exercised, let\nthem lay up the word of God in their hearts which is the seed, that sown\nin an honest and good heart, brings forth fruit to perfection.\n\n\n8. ALIMENTIVENESS.\n\nThis organ is only a probable one: a love for food hardly appears to be a\nnatural function of the mind, and most of the known instances of enormous\nappetite appear to have resulted from organic disease (in nearly every\ninstance that is quoted by Phrenologists.) There appears to be some\ngrounds for supposing that this part of the brain is connected with the\nsensations of hunger and thirst, and perhaps also with the sense of\ntaste. Spurzheim says of it, \"This organ though indicated by reason and\ncomparative anatomy, is merely probable and can be confirmed or rejected\nlike every other, according to direct observations alone, in comparing\ncerebral developement to the special propensity. I possess many facts in\nconfirmation.\"\n\n\n9. CONSTRUCTIVENESS, MECHANICAL SKILL.\n\nIt requires some little experience to tell the precise spot of this organ,\nit is situated in the frontal bone above the spheno-temporal suture, but\nits position varies with the developement; and it is somewhat covered by\nthe temporal muscle, so that it is difficult to judge except from\nexperience. Constructiveness is the application of the inventive faculty,\nand since necessity is the mother of invention, Constructiveness is that\ntalent possessed by man for constructing and fabricating whatever his\nwants or his desires may originate. It is this organ that is exercised by\nthe architect, the painter and the poet in refined life, by the artisan of\nhumble life, by the beaver in their huts, birds in their nests and even\nspiders in their webs: it is a most valuable faculty: and to it we are\nindebted for the ability to carry out what the mere intellectual faculties\nhave conceived: it depends for its value upon the organs wherewith it is\nassociated, with language and Ideality, it gives poetical ability; with\nform, the art of sculpture; or with colour, painting--where the organ is\nin excess it determines to ABUSE; such as, the attempting to do what an\nacquaintance with philosophy would prove impossible; the construction of\ningenious, but useless or even mischievous articles; the application of\nconstructive ability in imitating valuables for base purposes; throwing\naway great labour on articles of curiosity, and innumerable other ways in\nwhich mis-application of ability is productive of injury: it should be\nremembered that ability in any way is a talent, for us to improve against\nthe time when our Lord comes to require it of us, and we should remember\nthat misapplication will be a more serious fault, than that of the servant\nwho hid his lord's talent in a napkin, or of him who buried it in the\nground.\n\n\n10. ACQUISITIVENESS.\n\nThis organ is situated at the inferior range of the parietal bone. The\nfaculty of the mind is a tendency to _acquire_ whatever is regarded\nvaluable and whether riches or learning or articles of vertu be the object\nof acquisition, there appears to be little doubt, that such a faculty is\nnatural to the nature of man. Although such an instinctive desire presents\nthe aspect of meanness we must in some measure look at its effects; what\nwould England or any civilized country be, if there had never been a\ndesire for storing up the products of intellect and philosophy,--and the\nwealth that enables England to send out millions in spreading the word of\nGod over a benighted and barbarous world?--If industry were to be limited\nby present wants, man would always continue the creature of mere impulse;\nit is the faculty of acquisitiveness that directs a systematic aim at\nsupplying the comforts and elegancies of life, and to this, accumulation\nis necessary: when however the pursuit of wealth becomes the chief\nbusiness of life the moral sentiments are deadened, the intellect and the\nnobler faculties of the mind become engrossed in a debasing pursuit, the\nsympathy that characterizes a true christian is lost sight of. To provide\nfor immediate wants of ourselves and those dependant upon us, to furnish\nthe means of some repose for the body so as to enable the mind to enjoy\ncultivation, and to provide for the education of offspring:--to give a\nnatural tendency for learning, for religious instruction, or the\nacquisition of that knowledge which is power, may be set down as the\nproper objects of this faculty: where the faculty of acquisitiveness is\nunduly exercised, and the propensity to acquire is not balanced by\nveneration and conscientiousness, the character is often influenced to\ndishonesty. In ABUSE; a miserly hoarding and total neglect of charity is\nevident, covetousness which St Paul condemns as idolatry, avarice and\nselfishness, a total disregard of distress, of conscientious principle,\nand of honour and duty are first and foremost;--from this organ, the weak\nfall a prey to the strong, the poor to the avarice of the lovers of mammon\nas they are called, that riches are valued more than public virtue or\nprivate integrity--that riches are pursued to the total ruin of the\nloftier principles of human nature, and to this prostitution of spirit and\nof soul is owing the difficulty of a rich man's entering the kingdom of\nheaven. If there be such an instinctive tendency of the human mind, no\nbetter advice can ever be offered than that of the christian's pattern\n\"seek ye first the kingdom of God and his righteousness and all other\nthings shall be added unto you.\" \"For what shall it profit a man, if he\ngain the whole world, and lose his own soul?\"--\n\nBesides these organs of the propensities, phrenologists have imagined the\nexistence of a peculiar instinct termed _Vitativeness_, or love of life:\nthe fact is probable but requires much caution and much experience before\nit can be definitely decided: the existence of a few isolated facts does\nnot necessarily include the whole human race as being like a few\nindividuals, and there is great necessity for not increasing the number of\norgans without due confirmation, because the simplicity of arrangement and\nthe plainness of the science is thereby disturbed. Of this organ Spurzheim\nsays \"I look for this organ at the basis, where the middle and posterior\nlobes of the brain meet each other, at the internal border of\nCombativeness.\"\n\n\nDIVISION II. INTELLECTUAL AND PERCEPTIVE FACULTIES OF THE MIND.\n\n\n11. LANGUAGE.\n\nIt was owing to this organ, a full prominent eye, that Dr Gall first\ndirected his attention to a scientific investigation of the faculties of\nthe mind. vide Page. 13\n\nA large developement is indicated by the prominence and depression of the\neye, this appearance being produced by convolutions of the brain situated\nin the posterior and transverse part of the orbitary plate, pressing\ndownward and outward in proportion to its convolutions. A full\ndevelopement of this organ indicates a faculty for the acquisition and\nemployment of words, or artificial signs, expressing our ideas; the\nmeaning of the signs must be determined by other faculties, exactly as\nforce or power of any kind requires to be guided and directed: from this\nreason may originate the very different significations given to the same\nabstract word, a different organization producing a difference in the\nmeaning attached to it in spite of every effort to give an accurate\ndefinition; this will be self evident, if we merely quote the three\nleading features of Christianity, Faith, Hope, and Charity, and refer to\ndifferent degrees of moral and intellectual elevation or turpitude, for\nthe vague, unsatisfactory, and degraded meaning that we find frequently\nattached to them. Persons with a large endowment of this faculty, abound\nin words; in conversation they pour forth with volubility, but when\nexcited they pour forth a torrent; this should be moderated by good sense,\nand appropriate language rather than verbosity will be employed in their\nspeaking efforts as well as in their writings: when the organ is\ndeficient, the individual wants a command of expression, he writes and\nspeaks with great poverty of style, and when possessed of ideas is unable\nto clothe them in elegant or even appropriate language. The talent for, or\nfacility of learning foreign languages originates in the same faculty,\ntaken connectedly with the mental capacity for entering into the style and\ncombinations of other countries. Some individuals in whom the organ is\nlarge do not necessarily possess a ready memory, which usually occurs when\nthe faculty that apprehends the primitive idea (of which words only\npronounce the name) is more than ordinarily small. The organ abused\ngenerally makes a speechifier of small worth, a talker for the mere sake\nof talking, who frequently loses sight of reason and subject as well as\nhis own good sense.--Its best use is a felicity of diction in describing\nthe sentiments and opinions of the individual so that they may be exactly\ncomprehended by others.\n\n\n12. FORM.\n\nThis organ is situated in the corner of the eye next the nose, and when\nlarge there is a considerable breadth across the nose at that place: its\nchief use is in the accurate knowledge of form, whether of persons or\nobjects, and disposes the mind to give a definite form to objects even\nwhen unseen: it is to this the acute observation of objects, by which\nmeans we compare them one with another, or personal identity after absence\nand probable change in the form of features: to this organ many\ndistinguished sculptors and architects owe much of their excellence, as\nits necessary action in connection with other organs would be to express\nan accuracy of outline: it is to an excessive use of this organ that\npainters study correctness of form in drawing, and neglect colouring;\nuseful to architects for this reason.\n\n\n13. SIZE.\n\nThe organ of size is situated at the corner of the eyebrow, next to\nindividuality, and appears to influence the capability of the eye and mind\nin its motions of dimension: instances are known where persons deficient\nin this faculty have been unable to manage perspective in drawings, or\neven to copy the plainest figure without error in the size: others on the\ncontrary measure size by the eye almost as accurately as by a rule, and\nare especially accurate in judging about dimensions--the organ is\nnecessary for some professions, but not of great general importance.\n\n\n14. WEIGHT.\n\nThis faculty like the preceding, is shewn only in particular persons: the\nabsence of it is rarely noticed, and the presence of it quite unseen\nexcept in some particular walks of life. It gives a power of measuring,\nand comprehending the resistance of bodies to forces applied to them, is\nuseful in philosophic enquiry, engineering, architecture &c.\n\n\n15. COLOURING.\n\nThe sensation of colour on the eye is very different in different\npersons; many persons having an acute sense of vision readily perceive the\nqualities of objects but are incapable of judging about the agreement or\ndisagreement of particular colours, and when the faculty is small they\nconfound them and are incapable of perceiving their effect. When prominent\nthe individual possesses a taste for gaudy colours, careless about their\narrangement or harmony with others. It is situated in the centre of the\neyebrow giving it a prominent aspect such as may be witnessed in the\nportraits of Titian, Rubens, and many celebrated artists: The organ of\ncolour well developed gives harmony and excellence in colouring and is\nuseful to botanists, dyers, mercers, and all artists: That the faculty is\nabused, or rather wanting may be witnessed by the numberless facts that we\nmeet with constantly, where people dress in gaudy colours and appear quite\nregardless of their being suitable or otherwise.\n\n\n16. SPACE.\n\nThis hardly appears a positive faculty, we have noticed it from its being\nmentioned by phrenologists; it appears to be of a similar kind to form,\nsize, and weight, all of which organs are connected with the organ of\nvision; the persons who have the organ well developed are persons of wide\nviews in every thing, they are enraptured with extensive prospects,\nmountains, and every thing of a large size--if proved to exist, such a\nfaculty would be valuable to painters.\n\n\n17. ORDER.\n\nThe tendency of this faculty is to produce a love of order and arrangement\nin every thing; they are distressed by confusion, and are highly pleased\nwith a regular arrangement of their furniture, books and other property.\nThe organ is located in the superciliary ridge, and from its general small\ndevelopement, much fact is still necessary before the organ and its value\ncan be definitely determined: there is certainly well marked in some\npersons, a love of order, and in others a carelessness to disorder, the\none often degenerating into precision in trifles that produces great\ndiscomfort to other persons, the latter often inducing a disregard of\nnecessary care and attention: the medium is to be sought for by all who\ndetect either in their own character.\n\n\n18. NUMBER.\n\nThe organ of the faculty of NUMBER is situated above and outside the\nexternal angle of the eye, a little below the external angle of the\nfrontal bone. The special function seems to be calculation in general: it\ndoes not seem to extend to any faculty of computation beyond that of\nnumbers, although from the tact that it associates with it, it facilitates\nthe study of mathematics. Many instances are adduced of its large size in\ngood calculators, particularly in George Bidder, the calculating boy. This\norgan, like the other perceptives requires cultivation.\n\n\n19. TUNE.\n\nThe organ of TUNE bears the same relation to the ears that the organ of\n_Colouring_ does to the eyes. A large developement of the organ enlarges\nthe lateral parts of the forehead, and great practice is always necessary\nbefore the organ can be successfully observed: but if two persons are\nplaced together, the one having it largely, the other smally developed,\nthe superior one will be perceptible at a glance. The faculty gives the\nperception of melody, which is only _one_ of the ingredients of musical\ntalent; the organs of the mind must be well developed in accordance with\nthis, so that the soul and expression of music may be felt and\nappreciated, before the organs are perfectly developed; the fingers indeed\nmay be trained to great expertness, but it is only the real lover of\nharmonious sounds who devotes _all_ his powers to its cultivation that can\narrive at any thing like perfect skill. As a natural faculty of nature,\nthis organ is particularly pleasing in calming the passions, and producing\npleasure by means perfectly innocent. Persons cannot obtain a scientific\nknowledge of music in whom the organ is deficient, and when _abused_ as\nthis faculty often is, it should be remembered that the line between\npleasure and pain is so indefinite, that where one terminates the other\nbegins;--music carried beyond an agreeable pitch, leads the possessor into\nsociety, and too frequently into pleasures more enervating and\nsensual--these are to be dreaded, and the musician should remember that as\nthe noblest employment of his faculty is to \"Praise God in the\nhighest,\"--so, nothing can be more debasing than the prostitution of it to\nunworthy purposes.\n\n\n20. TIME.\n\nThe organ of TIME seems to be related to that of order in its effects, it\nis essential to music and versification, form some source of pleasure in\ndancing, and seems to give a power of judging time and intervals of\nduration in general. The value of time renders this faculty more than\nusually necessary; it leads to a right estimation of punctuality as well\nas punctuality in engagements: persons with the organ large are fevered by\ndelay, they become irritated about trifles of time that they may be kept\nwaiting by others and thus incur a charge of bad temper. The organ is\nespecially useful in persons studying history as it tends to give a\nfaculty of remembering dates and other periods of time, the succession of\nevents, &c.\n\n\n21. LOCALITY.\n\nDr. Gall was led to infer the position of this organ from witnessing the\nmemory of particular persons in their relation of places they had visited,\nand the strong impression made upon them by surrounding objects, so that\nhe regarded this to be a primitive faculty. Spurzheim says, \"the special\nfaculty of this organ and the sphere of its activity, remains to be\ndetermined. It makes the traveller, geographer and landscape painter,\nrecollects localities and gives notions of perspective.\" Persons in whom\nthe organ is large, form vivid and distinct conceptions of situations and\nscenery which they have seen or heard described, and have great power in\nrecalling such conceptions.--The organ is large in all eminent navigators\nand travellers, also in great astronomers and geographers. Persons who\nhave this organ large, are passionately fond of travelling: and where\nfirmness is small, it influences to restlessness, and love of change; to\nphysical pleasure as a gratification of this organ, in the neglect of\nother duties, and thus often exerts a baneful influence on the mind when\nallowed to operate without control.\n\n\n22. INDIVIDUALITY.\n\nThe tendency of this organ is, the examination of fact as the only\nfoundation of truth; it is situated in the middle of the lower part of the\nforehead, immediately above the top of the nose, it produces breadth and\nprojection between the eyebrows. This faculty renders us observant of\noutward objects, and gives a desire to know, and to examine; it prompts to\nobservation and general information, and is necessary for the acquisition\nof facts as a basis of science. Spurzheim says, \"Persons endowed with this\nfaculty in a high degree are attentive to all that happens around them, to\nevery object, to every phenomenon, to every fact: it desires to know all\nby experience, and consequently puts every other organ into action: is\nfond of instruction, collects facts, and leads to practical\nknowledge.\"--To the influence of this organ we may trace the knowledge of\nindividuals by animals, and even wild beasts in which this organ is large\nmay be tamed to the will of a keeper. It puts into active exertion the\nperceptive faculties round the eyebrow, and thus influences the quality of\nthe faculty (language) which lies in that portion of brain; so that a\nperson with this organ large, and language small, will say but a few words\nand those to the purpose, or with individuality small and language large,\nhe will utter ten thousand neatly turned sentences of the meanest\ncommonplace, alike destitute of information or science. Persons in whom\nthe organ is large, are alive to every thing that passes around them, they\nlook at facts and events, leaving it to others to reason upon them, and\nmany great discoveries have been made by persons with this organ large who\nhave not been celebrated for their powers of reasoning. When the organ is\nsmall, the individual fails to observe things that are going on around\nhim, he will walk in the streets, or the country and see or rather observe\nliterally nothing; he may visit a house without observing any one object\nbeyond the immediate purpose of his visit.\n\nABUSES. This organ is often employed in the affairs of other people, in\npetty knowledge that tends to no real purpose; a superficiality of\nobservation that leads to erroneous inferences, and when largely developed\nwith the reflective and philosophic faculties, it leads to peculiarity of\nstudies and pursuits to the exclusion of all others, and by breaking the\nunity of learning which points all things to Him who gave, it is too\noften the cause, of mistaken opinion or downright error.\n\n\n23. EVENTUALITY.\n\nEnquires into events and takes notice of occurrences; it gives prominence,\nor a rounded fulness to the middle of the forehead. Dr. Gall comprised\nthis organ and the preceding one in one faculty, but it is now known that\nthe one takes cognizance of objects, the other the relationship and\nactions of those objects. It seems to unite the reflectives with the\nperceptives, so that it recognizes the activity of other faculties and\ndirects them to strict action; it desires to know by experience, and thus\nproduces what is termed the _good sense_ of a matter, and by recognizing\nthe functions of the other powers of the brain and the operations of the\nexternal senses, it reduces those impressions into conceptions, ideas and\nopinions.--Eventuality is shewn when we review the past for comparison\nwith the future, it examines the effects of God's government in the\nuniverse and brings home the truths of the gospel to the heart of every\none. Eventuality is the intellectual door to the threefold nature of man\ndirecting facts to his perceptive, reflective and moral being, thus\npointing out the truth of Christianity in the fulfilment of prophecy, the\nmercy of the Creator and the punishment entailed upon sin; without this\nfaculty the mind acquires a false conception of things, unsound opinions,\nand a tendency to the doctrines of materialism and infidelity from the\nanimal rather than the intellectual nature being appealed to. Persons\ndistinguished in professional pursuits have this organ large, since they\npossess readiness of observation as well as talent in the detail, whereby\npreviously acquired knowledge is brought to bear upon present emergencies;\nwhere the organ is only partially and imperfectly developed, he will feel\ngreat difficulty in commanding his knowledge or appealing to it with any\ncertainty, the organ should therefore be assiduously cultivated. In ABUSE\nit tends to promote a love of trifles, detailed events, scandal and abuse,\nthe minutest particulars in preference to general information and\nindividual aggrandizement rather than general good.\n\n\n24. COMPARISON.\n\nThe organ of comparison lies upon the upper and middle portion of the\nfrontal bone. The aim of the faculty seems to be to form abstract ideas,\ngeneralizations and establish harmony among the operations of the other\nfaculties; thus comparing and establishing analogies among the objects of\nwhich a knowledge has been obtained by the perceptives: and it not only\ntraces real resemblances, but the relations which things have to one\nanother; persons with this organ large illustrate their ideas by similies\ndrawn from other objects and thus render them plainer to the understanding\nof another person, and the comparisons thus drawn will be derived from\nthose objects which most commonly engage the attention of the person\nmaking them: it is generally large in poets, even when they write prose;\n2,500 similies are found in _Moore's Life of Sheridan_; these comparisons\nplease, because they address themselves to the multitude and produce\nclearness and force of illustration. Spurzheim says of this organ, \"In\norder to persuade and to affect, the speaker or orator must speak by\nanalogy, he must bring spiritual things close to terrestrial objects and\ncompare them with each other; the activity of this faculty is very\nimportant, it compares the sensations and ideas of all the other faculties\nand points out their difference, analogy, similitude, or identity.\" By\ncomparison, man is enabled to judge whether his own life is _what it ought\nto be_, whether he has lived for _time_ or for _eternity_: by comparison\nhe is enabled to determine how far his life agrees with the Christian's\npattern, knowing that \"as he sows, so will he reap;\" the propensities\nincline to evil, as a necessary sequence to the fall, the moral sentiments\nurge on to good, a foreshadowing of immortality, the reflectives teach him\n_how_ to be good, how to compare the truth as it is in Christ Jesus, with\nhis own sinful heart, and learn wherein he errs. This is the proper and\nshould be the only true aim of the Christian. In ABUSE this faculty\nfrequently leads to false reasoning on account of the inactivity of the\nperceptives, in examining the subjects compared, it gives a love for\nsimilies and analogies, not always caring for their applicability, and\nunless duly regulated by the nobler instincts of fallen humanity, it\ndegenerates to sophistry and a blindness to error.\n\n\n25. CAUSALITY.\n\nThis organ lies immediately at the sides of _Comparison_ and is found\nlarge in men distinguished for profound metaphysical talent. We have shown\nhow _Individuality_ and _Eventuality_ take cognizance of things evident to\nthe senses; Causality looks to the _cause_ of the phenomena observed by\nother faculties: it expresses the irresistible conviction that every\nphenomenon and change around us emanates from a mighty, an unseen, an\nETERNAL GOD; it looks to HIM as the cause of our joys, and our possessions\nhere, as the omniscient and ever merciful Father who gave his Son to die\nfor our transgressions, it seeks Him as the cause of our hopes of\neverlasting bliss, and it bids us to acknowledge and adore. It is the\nfaculty that considers the relation of cause and effect and prompts the\nquestion, _Why?_ to whatever is unknown, or imperfectly understood; and\nfor this reason requires to be watched lest the matter of enquiry be\nplaced beyond the limited faculties of man, and infinite subjects be thus\nreasoned upon by finite capacity. If this organ be in unity with\n_Veneration_, _Conscientiousness_, and _Comparison_, the individual will\nbe of steady, and rational Christian principles, but if without them,\nimpious doubts and atheistical surmises will tend to require a _visible_\ncause for what must be _invisible_ and the germ of error being planted, it\nmay take root and abound to the ruin of nobler and more elevating\nopinions. In ABUSE, this organ produces a mania for possibilities, denying\nthe existence of causes not evident to the senses, a disbelief in\nwhatever is spiritual, and a direct influence to intellectual pride,\nsophistry, and error.\n\n\n26. GAIETY.\n\nThe organ of Gaiety is sometimes called WIT; and has been defined by\nSpurzheim as \"a sentiment which disposes men to view every thing in a gay,\njoyful, and mirthful manner;\"--\"given to man to render him merry and\ngay,--feelings not to be confounded with satisfaction and contentment.\"\nThe faculty appears to give a characteristic tendency to view every thing\nthat occurs in a light manner, simply as far as it gratifies, and pleases,\nnot in proportion to its intrinsic value, combined with the higher\nfaculties, it produces wit, in common events humour; with the animal\npropensities, sarcasm and satire, or caricature and excess; with language,\npunning and double meanings, and in all cases it tends to a levity that is\noften misplaced. It is situated between Ideality and Causality at the\nupper part of the side of the forehead. In ABUSE, or when not counteracted\nby reason and reflection, it tends to severity and satirical remarks on\nthe failings and weaknesses of others: a too easy regard for sin when not\npositively offensive, a love of pleasure, often leading to vicious excess;\nand frequently the faculty to gratify itself, offends friends by ill timed\nremarks and a system of practical jokes.\n\nThis organ acting upon the intellect leads to unsound and hasty judgments,\nbecause the mind being influenced more by _Ideality_ than _Causality_,\n(between which two organs _Gaiety_ is situated) it becomes an enemy to\nself discipline, and study, and leads the possesser into a physical love\nof pleasure, &c.--it opposes also the operation of the higher intellectual\nfaculties from its close approximation to the true organ of analogy which\nis situated between the duplex organ of _Causality_ in the centre of the\nforehead, and by a vain influence on the imagination it leads to delusive\nanalogies as regards truth, overcoming the careful study of fact by the\nperceptive faculties and diverting the current of conscious inquiry by a\nregard for self and its pleasures rather than the true and correct\nanalogies of truth.\n\n\n27. IMITATION.\n\nImitation leads us to imitate what we see deserving to be copied in\nothers, and thus lies at the foundation of all art, because it is\nnecessary to copy before any skill can be arrived at. It is a necessary\ningredient in the character of actors, sculptors, architects, painters and\nengravers: it influences the style of the author, the manner of the poet,\nthe correctness of the dramatist. It is always active in children and thus\nforms a natural education in them, taken from the persons around them: it\nis for this reason essentially and imperatively necessary that good models\nare presented to children in their youth; it gives a talent of acquiring\nthe peculiarity of foreign languages; and when deficient, it produces a\nstiffness and uncomfortable mannerism that causes a person to appear like\na fish out of water. It may be misused by being employed for mimicry and\nbuffoonery especially for defects--in vice this is the real \"facilis\ndescensus averni,\"--The situation of the faculty on either side of\nBenevolence, and above the reflective faculties teaches the proper use of\nImitation; to copy what is good and above all the prominent features of\nour Lord's character, charity and universal love.\n\n\n28. CAUTION.\n\nCaution tends naturally to circumspection, and it produces a cautious and\nconsiderate disposition of mind; persons so organized are continually on\ntheir guard, they look forward from fear of what may happen and are\nanxious to anticipate every occurence, they ask advice, take opinions and\nare still undecided; thus it produces doubt, irresolution, and wavering,\nwhich prevents vigorous and decisive conduct: when the organ is deficient\nin mature age, the individual is rash and precipitate, never apprehensive\nof the results of his conduct and thus he adopts rash resolutions and\nenters on hazardous enterprizes without foreseeing what must necessarily\nfollow: to a due influence of this faculty we may trace the moral virtue\nthat regulates the impulses of passion--looks to the future, and keeps the\nend of all things steadily in view. In ABUSE the faculty occasions fear\nand anxiety of the future, timid and desponding sentiments; no reliance\nupon Providence, too much thought about the morrow, forgetting that\n\"sufficient for the day is the evil thereof\"--Let a wise man, \"Fear God\nand have no other fear,\" for this will lead him to be cautious against\noffences against Him, and if a man keeps this steadily in view, he will\nnever violate the laws of man.\n\n\n29. TEMPERANCE.\n\nTemperance is allied to caution, it is to the animal portion of man what\n_caution_ is to the intellectual: its existence is identified with the\npreceding organ by many phrenologists, and probably the developement of\nthat organ, as it is closer too, and more active upon the animal passions\nmay be coincident with this. In this way Temperance tends to _present_ as\ncautiousness to _future_ prudence, it gives mind the mastery over matter,\novercomes Combativeness and the lower feelings, and teaches temperance in\nall things: carried into an erroneous action it produces meanness and\nalmost avariciousness; the wise man whose animal nature predominates will\nlearn the difference between _use_, and _abuse_, by exercising Temperance\nnot by the abuse of the goodness and gifts of his Creator.\n\n\n30. CONSCIENTIOUSNESS.\n\nLocated between Cautiousness and Firmness. This faculty produces a feeling\nof _duty_, a desire of _justice_, and a love of _truth_; it is the organ\nthat leads men to do as they would be done unto, and is the most elevated\nprinciple of human action: the faculty does not determine what is just or\nunjust, but causes a desire to do whatever the reflective faculties\ndetermine to be right and becoming. It is a portion of the organization\nthat cannot be too much cultivated, as it is of the highest importance in\nguiding and directing, regulating and controlling the actions of the other\nfaculties: it leads to a conviction of individual error, and the truth\nwhen asserted by others: it influences the whole being to exercise\nprudence, temperance and fortitude, in opposition to the baser desires of\nthe propensities; it tends to overcome the energy of passion, to regulate\nand direct the affections, to root out prejudice, and give the sense of\nmoral rectitude, that supports an honest man under distress and\naffliction: when the sentiment is not well developed, the ideas of right\nand wrong are weak, and injustice if in accordance with interest or\ninclination easily committed; and when the lower propensities are active,\nan individual with this organ small, will call that _justice_, which a\nperson differently organized would at once condemn; these are they of whom\nthe apostles spoke, \"Unto the pure all things are pure: but unto them that\nare defiled and unbelieving, there is nothing pure:\" but even their mind\nand _conscience_ is defiled: remorse and repentance spring from this\nfaculty: it should however be exerted _before_, not _after_ an\naction--neither should it descend into immoderate personal chastisement;\nfor no punishment of the body can wash out sin from the soul; the\nsentiment will never be abused if it be directed to preserve the\n\"conscience, void of offence.\"\n\n\n31. FIRMNESS.\n\nFirmness, is a tendency to _persist_ in conduct, opinion, and purpose:\nthe immediate emotion is termed Resolution. The organ is situated at the\nposterior part of the coronal region, close upon the middle line. This\nfaculty seems to bear no relation to external objects, its influence adds\na particular quality to other manifestations: whatever may be the\npredominant pursuit it seems to give _perseverance_ in that pursuit; it\ncontributes greatly to the success of an individual in a particular\nobject, as he keeps steadily in one course. A person without the faculty\nmay manifest equal desire, but will, perhaps, try a dozen methods of\nsuccess without following out any one, thus fortitude and patience are the\nresults of this organization: when duly exercised, it gives stability of\ncharacter; a person who is not led by the accident of the moment, but one\nwho aims at perfection, and duly keeps to the high road to arrive there:\nwhen combined with conscientiousness it gives moral courage, supports the\nmartyr at the stake, and enables a man to go on through evil report and\ngood report without turning to the right hand or the left: without this\nendowment, the most splendid talents are thrown away, as they never reach\nthe summit of what is good, because like Reuben, \"unstable as water they\ncannot excel.\"--In ABUSE this faculty leads to obstinacy, stubbornness,\ninfatuation in evil courses, or a constant aim at what is good, without\nperseverance to arrive at it.\n\n\n32. IDEALITY.\n\nThe operation of this faculty is beautifully described by Shakspeare;--\n\n  \"The poet's eye in a fine frenzy rolling,\n  Doth glance from heaven to earth, from earth to heaven,\n  And as imagination bodies forth\n  The forms of things unknown, the poet's pen\n  Turns them to shapes, and gives to airy nothing\n  A local habitation and a name.\"\n\nThe organ is situated nearly on the temporal ridge of the frontal bone.\nGall called it, _the organ of poetry_, because \"in every kind of poetry\nthe sentiments are exalted, the expressions warm; and there must be\nrapture, inspiration, what is commonly called imagination or fancy.\" It is\nthis faculty that produces the aspiration after _perfection_, it aims at\nendowing every object with the highest degree of perfection which it is\ncapable of assuming, and is thus very valuable to man in his progressive\nchanges towards a more virtuous and perfect existence. It gives a peculiar\ntinge to other faculties, making them aspire to exquisiteness, thus giving\nan expansion to the mental powers, which carries onwards, forwards, and\nupwards, makes them aim to be happy and form schemes for its attainment:\nit gives a keener relish to other faculties, in short, its operation is\nintellectually ennobling. In ABUSE it produces a finical and sickly\nrefinement, fanciful opinions, love of show more than utility; it leads to\nnovel reading, extravagant notions, and this gives a fictitious and\nunsteady character, unfitted for the severer walks of life.\n\n\n33. WONDER.\n\nThis organ is situated immediately above _Ideality_; and the faculty\ngives faith in spiritual agency, in what is beyond the sphere of human\nvision, and which nevertheless requires to be believed; it inspires a love\nof the marvellous, the wonderful, the grand; a seeking for extraordinary\nevents even in the most unlikely concerns, and a tinging of common-place\nwith the emotions of superstition and romance. In the end of man's\ntyranny, God prophesies through the mouth of Isaiah that \"he will make all\nmen drunk with the wine of astonishment.\" In ABUSE, this faculty leads\ninto much error, it inspires a love of what is novel and marvellous, a\ntendency to believe in magic, witchcraft, and other unlawful and\nunchristian arts, and when uncontrolled by the higher sentiments, to the\npursuit of occult subjects; when united with the moral sentiments and due\nperception and reflection, it searches deep into the truth, tests\nspiritual causes and prophecies by research and belief, considering that\nnothing is impossible to God and that His goodness is sufficient for all.\n\n\n34. FAITH OR VENERATION.\n\nSituated in the middle of the coronal region of the brain; gives an innate\ndisposition to religious truth; a veneration for things sacred; belief in\nthe word of God, and hope in Christ Jesus; it is this innate principle\nthat bids the savage bow down to stocks and stones, to graven idols, and\nthe works of his own hands; it is this that inspires the missionaries of\nGod's word, and leads others to bestow their wealth in furthering the\ngood cause; and to pray for the time when the \"knowledge of the Lord shall\ncover the earth, as the waters cover the sea;\" when abused, this organ\nleads to superstition, an undue reverence for the _material_ portion of\nChristianity, to the depreciation of the _spiritual_, thus producing\nfanaticism, fear, and mystery; this organ requires to be guided by\nconscientiousness, and the light of God's word, as the only true guide to\nreligion, as composed of its elements, Faith, Hope and Charity.\n\n\n35. HOPE.\n\nThe organ of Hope lies on each side of Veneration; the mental faculty\nbeing altogether different from desire, led phrenologists to seek for a\nprimitive organ, and thus the faculty has been identified with this\nportion of the brain. In well formed characters, this faculty leads to\nsanguine expectation in the goodness of God, it produces the blessed hope\nof everlasting life, the perfect love that casteth out fear, through hope\nand belief in Christ; it gives confidence in all undertakings commenced\nand carried on in a Christian spirit; it is the true staff of moral and\nreligous courage, buoying up the soul amid the darkest terrors of distress\nor desolation. Hope supports Faith, and perfects Charity, since without\nit, the religion of man would be dark, gloomy, and desponding; in abuse,\nthe faculty is directed to hopes of this world only; it creates too\nsanguine expectations, leading to disappointment that is often the bitter\nbut wholesome fruit of experience; it often leads to vain and foolish\nspeculations, and sometimes to want of exertion from a hope of good\nhappening; \"hope deferred maketh the heart sick.\" When in unity with\nfaith, benevolence, and the higher sentiments, it is productive of\n_Theosophy_, the knowledge of God from his works of love, and by a warm\nhope of everlasting life, leads men to subdue the lusts of the flesh, to\nbe humble in their own wisdom, and to hope for the accomplishment of the\ngreat promise, \"to be heirs of glory, and joint heirs with Jesus Christ.\"\n\n\n36. BENEVOLENCE.\n\nBenevolence is the noblest sentiment that man is enabled fully to\nexercise: it is in the coronal bone, central and immediately before the\nfontanel, it produces the generous and forgiving Christian, and the\nfaculty is always delighted in doing good, and in ministering to the\nhappiness of others; it compassionates distress, communicating a warmth of\ngenerous feeling that overcomes acquisitiveness and selfishness: it\ndisposes to mildness of disposition, general kindness, charity, sympathy\nand love; it is the foundation of Christian charity and tends to relieve\nthe wants and necessities of others. The higher sentiment is that of\ncharity to the weaknesses of others, and a due regard to their opinions\nand errors; if too freely exercised it becomes abused that is, it inclines\nto generous extravagance, and alms-giving without regard to necessity in\nthe object; it may thus be used to effect injustice to others, and\nalthough one of the noblest virtues of the human character it is useless\nunless exercised in a right way: for as St. Paul says--\"though I give all\nmy goods to feed the poor, and my body to be burned, and have not\n_Charity_, it profiteth me nothing.\"\n\n\n37. SELF ESTEEM.\n\nSelf Esteem rightly exercised confers self respect, a due regard to rank\nor station, and induces confidence in one's own abilities; the organ is\nplaced just at the top or crown of the head. When exercised in a right\nway, it imparts a degree of self-satisfaction, and enables us to apply our\npowers to the best advantage in whatever station we are placed; it leads\nto self esteem, so that the individual contemns every action that is base\nand unworthy of an exalted mind; it restrains from forming improper\nconnections, and this too when the moral qualities are not sufficient.\nWhen the organ is too small, the individual is bashful, has no reliance on\nhimself, and from rating his abilities too low, gets them rated less. When\nlarge, it produces egotism, pride, hauteur, and self conceit. Combined\nwith good moral sentiments, it is a valuable organ. In ABUSE it tends to\nself-love, self-will, and uncharitableness; and towards others contempt,\ndisdain, and tyranny; it is a mortal enemy to Christian love and peace.\n\n\n38. LOVE OF APPROBATION.\n\nThis faculty regards the opinion that other persons form of us: the organ\nis situated on each side of _Self esteem_ about half an inch from the\nlambdoidal suture: it produces the desire of approbation, admiration,\npraise and fame: it renders us anxious to please those whose approval we\nesteem, and to excel in whatever pursuit our associates admire. If well\nbalanced by conscientiousness and veneration, it seeks the approval of the\nGreat Judge of all things, by becoming worthy of eternal life: a due\nendowment is indispensable to an amiable character. In ABUSE it tends to\nvanity, a thirst for praise and flattery, a dread of the world's opinion,\nand a too easy giving way to the ways of the world to obtain the applause\nof the worthless;--the faculty is cultivated by the system of rewards for\nmerit offered in youth,--it is not often the abstract value of the object\nso much as the approbation of those who know us. This organ causes\nbashfulness or _Mauvaise Honte_, and produces the fear of doing wrong,\nwhich it often originates by over anxiety to do well; it requires to be\nclosely watched, as it leads to _envy_, one of the most subtle and\ndangerous passions, that afflict man in his fallen state; it stirs up the\nanimal propensities and the earthly affections, overcoming the superior\nsentiments; the man who endeavours to seek the applause of others should\nremember that his Redeemer said, \"And whosoever of you be the chief, let\nhim be the servant of all.\" The faculty requires to be cultivated and\nregulated by conscientiousness, guided by the understanding to seek the\napplause of the good, and influenced by the spirit to seek the applause\nthat is all in all to the christian, \"Well done thou good and faithful\nservant, enter thou into the joy of thy Lord.\"\n\n\n39. SOPHISTRY.\n\nThis organ, called by the French authors, \"_Ottin_, Tete Philosophie,\"--is\nsituated on the top of the forehead above Comparison and causality, and\ngives an intense love of philosophy and metaphysical research: when well\nsupported by the moral sentiments and perceptive faculties, it gives a\ngreat power of reasoning well, but if the perceptives are deficient, it\ngives a love of theory without sufficient regard to facts, so that the\nprocess of induction is lost sight of: its greatest abuse causes the light\nof wisdom, which is Truth, to be darkened by spiritual delusion or wilful\nperversion of revelation: or it produces intellectual sophistry, which\ntends to support party prejudices, and clothe error in the vestments of\ntruth--actuated by the moral sentiments, this faculty produces the power\nof detecting sophistry in the arguments of another and teaches the\nchristian to be as \"subtle as the serpent, and as harmless as the dove.\"\n\n\n40. PROPHECY.\n\nThis organ lies between Conscientiousness, Hope, Caution and Wonder; it\nproduces a desire to compare the past with the future and judge of what\nwill be; it influences to a study of prophetic writings and as the organ\nis actuated by wonder, or a desire of truth, so is the prophet true or\nfalse; and as the animal or moral and spiritual creature prevails, so will\nthe person be dangerous or useful. St. Paul tells us, \"despise not\nprophesying.\"--and he calls it a gift and adds prophecy shall cease, but\nCharity and Love never faileth;--and again he exhorts us above all things\nto seek to prophecy, which in the greek text signifies \"_to teach the\ntruth_,\" and thus it tends to perfect Christian peace and establishes for\never the eternal power of love; this faculty teaches us to perfect the\nfaculties by pointing their evil tendency and looking forward to the\nteaching of the Divine spirit, to perfect what is out of unity in the\nthreefold nature of man, as a physical, intellectual, and spiritual being:\nit teaches us to wait for the time when the Great Teacher Christ shall\ncome as the Spirit of Truth and teach us all things. The abuse of this\nfaculty makes men become false prophets and teachers; history affords\nabundant instances of men acting under diseased organs who have thus\nbecome deluding fanatics. The humble Christian who follows his anointed\nmaster will strive to overcome all that is vicious, so that he may be able\nto inherit all things, and understand the great truth that \"the testimony\nof Christ Jesus is the spirit of prophecy.\"\n\n\nCONCLUSION.\n\nThis little work having extended to a greater length than was originally\nintended, it is purposed to continue the subject in another volume of\nsimilar size, to which this is the text book.--In that work we design to\npoint out the influence of the organs in combination,--the harmony of\nScripture with Phrenology--and a text book for perfecting the organization\nby means of Holy writ--our object in so doing, is to make Christians the\n_true_ Phrenologists, and to make this science one of the great army of\nTRUTHS, now advancing to the battle of Armageddon. Our aim in this volume\nhas been simply to point out the uses of Phrenology, and the truths\nwhereon it is founded; in the next we purpose to consider the means,\nwhereby the pious and humble reader of Scripture may be enabled to perfect\nhis organization, so as to overcome the world,--to fight the good\nfight,--and indeed to be born again.\n\n\nTHE END.\n\n\n\n\nINDEX.\n\n\n  Introduction to the Study of Phrenology          5\n\n  Historical Account of Phrenology                11\n\n  Advantages and Objects of Phrenology            21\n\n  On the Structure and Anatomy of the Brain       28\n\n  On Temperament                                  32\n\n  On the Varieties of the Human Race              35\n\n  Amativeness. Love                               38\n\n  Philoprogenitiveness, Love of Offspring         39\n\n  Adhesiveness. Attachment                        40\n\n  Inhabitiveness, Love of Home                    41\n\n  Combativeness                                   43\n\n  Destructiveness                                 44\n\n  Secretiveness                                   47\n\n  Alimentiveness                                  48\n\n  Constructiveness, Mechanical Skill              49\n\n  Acquisitiveness                                 50\n\n  Language                                        52\n\n  Form                                            54\n\n  Size                                            55\n\n  Weight                                          55\n\n  Colouring                                       55\n\n  Shape                                           56\n\n  Order                                           57\n\n  Number                                          57\n\n  Tune                                            58\n\n  Time                                            59\n\n  Locality                                        59\n\n  Individuality                                   60\n\n  Eventuality                                     62\n\n  Comparison                                      63\n\n  Causality                                       65\n\n  Gaiety                                          66\n\n  Imitation                                       67\n\n  Caution                                         68\n\n  Temperance                                      69\n\n  Conscientiousness                               69\n\n  Firmness                                        70\n\n  Ideality                                        71\n\n  Wonder                                          72\n\n  Faith or Veneration                             73\n\n  Hope                                            74\n\n  Benevolence                                     75\n\n  Self Esteem                                     76\n\n  Love of Approbation                             77\n\n  Sophistry                                       78\n\n  Prophecy                                        78\n\n  Conclusion                                      79\n\n\n\n\nPHRENOLOGY.\n\n\nPublic attention is solicited to this Science as practised on Christian\nprinciples, by\n\nMR. BUNNEY, 62, REGENT'S QUADRANT.\n\nPhrenology is emphatically the Science of Mind; and it enables persons to\nascertain what points of their character are defective without being\ndeceived by self-love or flattery, because, the Brain being the agent\nthrough which the mind operates, acts as an index to the general state of\nthe mind at any particular period: and since _Unhappiness--Ill success\nin life--Monomania--Nervousness--Erroneous or Evil Actions--_are all\nthe results of mis-directed mental energy--so Phrenology is, under Divine\nProvidence, the means of detecting those slight wanderings of the\nintellectual faculties into particular channels, which frequently\nterminate in permanent estrangement, or lasting mental misery and\ndiscontent. _Phrenological Advice_, as practised by Mr. Bunney, is an\nexamination of the state of the mind, through its agent the brain, and a\nrecommendation of those pursuits which are calculated to restore a\ndisarranged unity or an unequal balance among the organs or dispositions\nof the mind.\n\nMr. Bunney having examined many thousand heads during the last ten years,\nand witnessed the very great success attending Phrenological advice when\nrightly administered and properly followed, desires to announce that he is\nat home from Ten till Five daily, at his Lecture Room, 62, Regent's\nQuadrant, where he will be happy to examine and advise persons as his long\nexperience in accordance with the Holy Scriptures may render necessary.\nMr. B. is well aware that many persons are deterred from visiting him by\npecuniary reasons, but he begs to add that his invitation is for public\ngood only, and that he expects no remuneration unless it is perfectly\nagreeable to the wishes and circumstances of the inquirer. Having examined\none-half the members of our leading Universities, Oxford and Cambridge\nwith valuable results to the parties themselves, Mr. B. must consider any\nfurther comment unnecessary.\n\n\nDREWETT & CO., PRINTERS, 62, REGENT'S QUADRANT.\n\n\n\n\nFOOTNOTE:\n\n[1] No one will doubt how much influence Christianity has had in producing\nthe high moral and intellectual developement of Europeans, to this also we\nmay trace their great intellectual superiority as nations.\n\n\n\n\nTranscriber's Notes:\n\nPassages in italics are indicated by _italics_.\n\nThe original text includes Greek characters on the first page. For this\ntext version these letters have been replaced with transliterations.\n\n\n\n\n\n\n<pre id=\"pg-footer\">","title":"Christian Phrenology: A Guide to Self-Knowledge","tradition":"scripture-revelation","translated_text":null,"word_count":19259}