Christian Phrenology: A Guide to Self-Knowledge

by Joseph Bunney

5. Combativeness.

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

6. Destructiveness.

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

7. Secretiveness.

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

8. Alimentiveness.

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

9. Constructiveness, Mechanical Skill.