Part 5

24. COMPARISON.

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

25. CAUSALITY.

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

26. GAIETY.

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

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

27. IMITATION.

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

28. CAUTION.

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

29. TEMPERANCE.

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

30. CONSCIENTIOUSNESS.

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

31. FIRMNESS.

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

32. IDEALITY.

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

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

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

33. WONDER.

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

34. FAITH OR VENERATION.

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

35. HOPE.

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

36. BENEVOLENCE.