The Illustrated Self-Instructor in Phrenology and Physiology Part 2

Those, too, who make a great ado in walking, will make much needless parade in every thing else, and hence spend a great amount of useless steam in all they undertake, yet accomplish little; whereas those who walk easily, or expend little strength in walking, will accomplish great results with a little strength, both mentally and physically. In short, every individual has his own peculiar mode of moving, which exactly accords with his mental character; so that, as far as you can see such modes, you can decipher such outlines of character.

To DANCING, these principles apply equally. Dr. Wieting, the celebrated lecturer on physiology, once asked where he could find something on the temperaments, and was answered, "Nowhere; but if I can ever see you among men, I will give you a PRACTICAL lesson upon it." Accordingly, afterward, chance threw us together in a hotel, in which was a dancing-school that evening. Insisting on the fulfillment of our promise, we accompanied him into the dancing saloon, and pointed out, first, a small, delicately moulded, fine skinned, pocket-Venus, whose motions were light, easy, waving, and rather characterless, who put forth but little strength in dancing. We remarked--"She is very exquisite in feelings, but rather light in the upper story, lacking sense, thought, and strength of mind." Of a large, raw-boned, bouncing Betty, who threw herself far up, and came down good and solid, when she danced, we remarked--"She is one of your strong, powerful, determined characters, well suited to do up rough work, but utterly dest.i.tute of polish, though possessed of great force." Others came in for their share of criticism--some being all dandy, others all business, yet none all intellect.

14.--THE MODE OF SHAKING HANDS

Also expresses character. Thus those who give a tame and loose hand, and shake lightly, have a cold, if not heartless and selfish disposition, rarely sacrificing much for others--probably conservatives, and lack warmth of soul. But those who grasp firmly, and shake heartily, have a corresponding whole-souledness of character, are hospitable, and will sacrifice business to friends; while those who bow low when they shake hands, add deference to friends.h.i.+p, and are easily led, for good or bad, by friends.

15. THE MOUTH AND EYES PECULIARLY EXPRESSIVE OF CHARACTER.

Every mouth differs from every other, and indicates a coincident character. Large mouths express a corresponding quant.i.ty of mentality, while small ones indicate a lesser amount of mentality. A coa.r.s.ely formed mouth indicates power of character, while one finely formed indicates exquisite susceptibilities. Hence small, delicately-formed mouths, indicate only common minds, but very fine feelings, with much perfection of character. Whenever the muscles about the mouth are distinct the character is correspondingly positive, and the reverse. Those who open their mouths wide and frequently, thereby evince an open soul, while closed mouths, unless to hide deformed teeth, are proportionately secretive.

And thus of the eyes. In travelling west, in 1842, we examined a man who made great pretension to religion, but was dest.i.tute of Conscience, whom we afterward ascertained to be an impostor. While attending the Farmers'

Club, in New York, this scamp came in, and besides keeping his eyes half closed half the time, frequently shut them so as to peep out upon those present, but opened them barely enough to secure vision. Those who keep their eyes half shut, are peekaboos and eavesdroppers, and those who use squinting gla.s.ses are no better, unless they merely copy a foolish fas.h.i.+on. The use of quizzing gla.s.ses indicates either defective sight or defective mentalities, but are rarely if ever employed except as a fas.h.i.+onable appendage.

Those, too, who keep their coats b.u.t.toned up, fancy high-necked and closed dresses, etc., are equally non-communicative, but those who like open, free, flowing garments, are equally open-hearted and communicative.

16.--INTONATIONS AS EXPRESSIVE OF CHARACTER.

Whatever makes a noise, from the deafening roar of sea, cataract, and whirlwind's mighty crash, through all forms of animal life, to the sweet and gentle voice of woman, makes a sound which agrees perfectly with its character. Thus the terrific roar of the lion, and the soft cooing of the dove, correspond exactly with their respective dispositions; while the rough and powerful bellow of the bull, the fierce yell of the tiger, the coa.r.s.e guttural moan of the hyena, and the swinish grunt, the sweet warblings of birds, in contrast with the raven's croak, and owl's hoot, each corresponds perfectly with their respective characteristics. And this law holds equally true of man--that the human intonations are as superior to brutal as human character exceeds animal. Accordingly, the peculiarities of every human being are expressed in his voice, and mode of speaking. Coa.r.s.e-grained and powerfully animal organizations have a coa.r.s.e, harsh, and grating voice, while in exact proportion as persons become refined, and elevated mentally, will their tones of voice become correspondingly refined and perfected. We little realize how much of character we infer from this source. Thus, some female friends are visiting me transiently. A male friend, staying with me, enters the room, is seen by my female company, and his walks, dress, manners, etc., closely scrutinized, yet says nothing, and retires, leaving a comparatively indistinct impression as to his character upon my female visitors, whereas, if he simply said yes or no, the mere SOUND of his voice communicates to their minds most of his character, and serves to fix distinctly upon their minds clear and correct general ideas of his mentality.

The barbarous races use the guttural sounds, more than the civilized. Thus Indians talk more down the throat than white men, and thus of those men who are lower or higher in the human scale. Those whose voices are clear and distinct have clear minds, while those who only half form their words, or are heard indistinctly, say by deaf persons, are mentally obtuse. Those who have sharp, shrill intonations have correspondingly intense feelings, and equal sharpness both of anger and kindness, as is exemplified by every scold in the world; whereas those with smooth, or sweet voices have corresponding evenness and goodness of character. Yet contradictory as it may seem, these same persons not unfrequently combine both sharpness and softness of voice, and such always combine them in character. There is also the intellectual, the moral, the animal, the selfish, the benignant, the mirthful, the devout, the love, and many other intonations, each accompanying corresponding peculiarities of characters. In short, every individual is compelled, by every word he utters, to manifest something of his true character--a sign of character as diversified as it is correct.

17.--HAIR, SKIN, ETC., AS INDICATING CHARACTER.

Coa.r.s.eness of texture indicates a coa.r.s.eness of function; while a fine organization indicates a corresponding fineness of mentality. And since when one part is coa.r.s.e or fine, all are equally so, so, therefore, coa.r.s.eness of skin and hair indicate a coa.r.s.e-grained brain, and coa.r.s.eness of mind; yet since coa.r.s.eness indicates power, such persons usually posses a great deal of character of some kind. Hence dark-skinned nations are behind light-haired in all the improvements of the age, and the higher, finer manifestations of humanity. So, too, dark-haired persons, like Webster are frequently possessed of great power, yet lack the finer and more delicate shadings of sensibility and purity. Coa.r.s.e black hair and skin, or coa.r.s.e red hair and face, indicate powerful animal propensities, together with corresponding strength of character; while fine and light hair indicate quick susceptibilities, together with purity, refinement, and good taste. Fine dark or brown hair, indicates a combination of exquisite susceptibilities with great strength of character; while auburn-colored hair, and a florid countenance, indicate the highest order of exquisiteness and intensity of feeling, yet with corresponding purity of character and love of virtue, together with the highest susceptibilities of enjoyment and suffering. And the intermediate colors and textures indicate intermediate mentalities. Coa.r.s.e-haired persons should never turn dentists or clerks, but should seek some out-door employment; and would be better contented with rough, hard work than a light or sedentary occupation, although mental and sprightly occupations would serve to refine and improve them; while dark and fine-haired persons may choose purely intellectual occupations, and become lecturers or writers with fair prospects of success. Red-haired persons should seek out-door employment, for they require a great amount of air and exercise; while those who have light, fine hair, should choose occupations involving taste and mental ac.u.men, yet take bodily exercise enough to tone and vigorate their system.

Generally, whenever skin, hair, or features are fine or coa.r.s.e, the others are equally so. Yet some inherit fineness from one parent, and coa.r.s.eness from the other, while the color of the eye generally corresponds with that of the skin, and expresses character. Light eyes indicate warmth of feeling, and dark eyes power.

The mere expression of eye conveys precise ideas of the existing and predominant states of the mentality and physiology. As long as the const.i.tution remains unimpaired, the eye is clear and bright, but becomes languid and soulless in proportion as the brain has been enfeebled. Wild, erratic persons, have a half-crazed expression of eye, while calmness, benignancy, intelligence, purity, sweetness, love, lasciviousness, anger, and all the other mental affections, express themselves quite as distinctly in the eye as voice, or any other mode.

18.--PHYSIOGNOMY.

Jackson Davis well remarked that, in the spirit land, conversation is carried on mainly, not by words, but by EXPRESSION OF COUNTENANCE--that spirits LOOK their thoughts and motions, rather than talk them. Certain it is that the countenance discloses a greater amount of thought and feeling, together with their nicer shades and phases, than words can possibly communicate. Whether we will or no, we cannot HELP revealing the innermost recesses of our souls in our faces. By what means is this effected?

Clairvoyants say by magnetic centres, called poles; each physical and mental organ has its pole stationed in a given part of the face, so that, when such organ becomes active, it influences such poles, and contracts facial muscles, which express the corresponding emotions. That there exists an intimate relation between the stomach and one part of the face, the lungs and another, etc., is proved by the fact that consumptive patients always have a hectic flush on the cheek, just externally from the lower portion of the nose, while inactive lungs cause paleness, and healthy ones give the rosy cheek; and that dyspeptic patients are always lank and thin opposite the double teeth, while those whose digestion is good, are full between the corners of the mouth and lower portion of the ears. Since, therefore, SOME of the states of some of the internal organs express themselves in the face, of course every organ of the body must do the same--the magnetic pole of the heart beginning in the chin. Those whose circulation is vigorous, have broad and rather prominent chins; while those who are small and narrow-chinned have feeble hearts; and thus all the other internal organs have their magnetic poles in various parts of the face.

In like manner have all the PHRENOLOGICAL organs. In 1841, Dr. Sherwood, La Roy Sunderland, and O. S. Fowler, aided by a magnetic subject, located the poles of most of the phrenological and physiological organs, some of which were as follows: Acquisitiveness on each side of the middle portion of the nose, at its junction with the cheek, causing breadth of nose in proportion to the money-grasping instincts, while a narrow nose indicated a want of the speculative turn. Firmness is in the upper lip, midway between its edge and the nose, giving length, prominence, and a compression of the upper lip. Hence, when we would exhort to determined perseverance, we say, "Keep a stiff upper lip." Self-Esteem has its pole externally from that of Firmness, and between the outer portion of the nose and the mouth, causing a fullness, as if a quid of tobacco were under the upper lip. The affections were described as having their poles in the edges of the lips, and hence the philosophy of kissing. The pole of Mirthfulness is located externally, and above the outer corners of the mouth, and hence the drawing up of these corners in laughter.

Approbativeness has its pole directly outward from these corners, and hence the approbative laugh does not turn the corners of the mouth upward, but draws them straight back, or outwardly. Like locations were a.s.signed to nearly all the other organs. That physiognomy has its science--that fixed and absolute relations exist between the phrenological organs and given portions of the face is not a matter of question. The natural language of the organs, as seen in the att.i.tudes of the head, indicate not only the presence of large and active organs, but also the signs of their deficiency. Self-Esteem throws the head upward and backward toward the seat of its organ; Approbativeness, back and toward the side; Philoprogenitiveness, directly back, but not upward; Firmness draws the head up, in a stiff, perpendicular position; Individuality thrusts the head forward toward its organ, and gives the man a staring, gazing aspect; small Self-Esteem lets the head droop forward. Man was made both to disclose his own character, and to read that of others. Than this form of knowledge, none is more inviting or useful. Hence G.o.d has caused the inherent character of every living being and thing to gush out through every organ of the body, and every avenue of the soul; and also created in both brute and man a character-reading faculty, to take intuitive cognizance of the mental operations. Nor will she let any one lie, any more than lie herself, but compels all to carry the flag of their character at their mast-heads, so that all acquainted with the signs may see and read. If we attempt deception, the very effort convicts us. If all nature's signs of character were fully understood, all could read not only all the main characters of all they see, but even most thoughts and feelings pa.s.sing in the mind for the time being--a gift worth more than Astor's millions.

19.--REDNESS AND PALENESS OF FACE.

Thus far our remarks have appertained to the constant colors of the face, yet those colors are often diversified or changed for the time being.

Thus, at one time, the whole countenance will be pale, at another, very red; each of which indicates the existing states of body and mind. Or thus; when the system is in a perfectly healthy state, the whole face will be suffused with the glow of health and beauty, and have a red, but never an inflamed aspect; yet any permanent injury of health, which prostrates the bodily energies, will change this florid complexion into dullness of countenance indicating that but little blood comes to the surface or flows to the head and a corresponding stagnation of the physical and mental powers. Yet, after a time, this dullness frequently gives way to a fiery redness; not the floridness of health, but the redness of inflammation and false excitement, which indicates a corresponding depreciation of the mental faculties. Very red-faced persons, so far from being the most healthy, are frequently the most diseased, and are correspondingly more animal and sensual in character; because physiological inflammation irritates the propensities more, relatively, than the moral and intellectual faculties, though it may, for the time being, increase the latter also. When the moral and intellectual faculties greatly predominate over the animal, such redness of the face may not cause coa.r.s.e animality, because while it heightens the animal nature, it also increases the intellectual and moral, which, being the larger, hold them in check, but when the animal about equals the moral and intellectual, this inflammation evinces a greater increase of animality than intellectuality and morality.

Gross sensualists, and depraved sinners, generally have a fiery, red countenance. Stand aloof from them, for their pa.s.sions are all on fire, ready to ignite and explode on provocations so slight that a healthy physiology would scarcely notice them. This point can hardly be more fully intelligible; but let readers note the difference between a healthy floridness of face, and the fiery redness of drunkards, debauchees, meat-eaters, etc. Nor does an inflamed physiology merely increase the animal nature, but gives a far more _depraved_ and sensual cast to it, thus doubly increasing the tendency to depravity.

20.--HEALTH AND DISEASE AS AFFECTING MENTALITY.

Health and disease affects the mind as much as body. Virtue, goodness, etc., are only the healthy or normal exercise of our various faculties, while depravity and sin are only the sickly exercise of these same organs.

Holiness and moral excellence, as well as badness, depend far less upon the relative SIZE of the phrenological organs, than upon their DIRECTION or tone and character, and this depends upon the STATE OF THE BODY. Or thus; a healthy physiology tends to produce a healthy action of the phrenological organs, which is virtue and happiness; while an unhealthy physiology produces that sickly exercise of the mental faculties, especially of the animal propensities, which const.i.tutes depravity and produces misery. Hence those phrenologists who look exclusively to the predominant SIZE of the animal organs, for vicious manifestations, and regard their average size as indicative of virtue, have this great lesson to learn, that health of body produces health of mind and purity of feelings, while all forms of bodily disease, in the very nature of things, tend to corrupt the feelings and deprave the soul. While, therefore, phrenologists should scrutinize the size of organs closely, they should observe the STATE OF HEALTH much more minutely, for most of their errors are explainable on this ground: that the organs described produced vicious inclinations, not because they were so large but because they were physically SICK, and hence take on a morally DEFORMED mode of action.

Phrenologists, look ye well to these points, more fully explained in our other phrenological works.

SECTION II.

PHRENOLOGICAL CONDITIONS AS INDICATING CHARACTER.

21.--DEFINITION AND PROOF.

PHRENOLOGY points out those relations established by nature between given developments and conditions of BRAIN and corresponding manifestations of MIND. Its simple yet comprehensive definition is this: every faculty of the mind is manifested by means of particular portions of the BRAIN called its organs, the size of which, other things being equal, is proportionate to its power of function. For example: it teaches that parental love is manifested by one organ, or portion of the brain; appet.i.te by another, reason by a third, etc., which are large the stronger these corresponding mental powers.

Are, then, particular portions of the brain larger or smaller in proportion as particular mental characteristics are stronger or weaker?

Our short-hand answer is ill.u.s.trated by the following anecdote. A Mr.

Juror was once summoned to attend court, but died before its sitting. It therefore devolved upon Mr. Simple to state to the court the reason of his non-appearance. Accordingly, when Mr. Juror's name was called, Mr. Simple responded, "May it please the court, I have twenty-one reasons why Mr.

Juror is not in attendance. The first is, he is DEAD. The second is--"

"That ONE will answer," responded the judge. "One such reason is amply sufficient." But few of the many proofs that Phrenology is true will here be stated, yet those few are DECISIVE.

First. THE BRAIN IS THE ORGAN OF THE MIND. This is a.s.sumed, because too universally admitted to require proof.

Secondly. Is the brain, then, a SINGLE organ, or is it a bundle of organs?

Does the WHOLE brain think, remember, love, hate, etc.; or does one portion reason, another wors.h.i.+p, another love money, etc.? This is the determining point. To decide it affirmatively, establishes Phrenology; negatively, overthrows it. It is proved by the following facts.

THE EXERCISE OF DIFFERENT FUNCTIONS SIMULTANEOUSLY.--We can walk, think, talk, remember, love, and many other things all TOGETHER,--the mind being, in this respect, like a stringed instrument, with several strings vibrating at a time, instead of like a flute which stops the preceding sound when it commences succeeding ones; whereas, if it were a single organ, it must stop thinking the instant it began to talk, could not love a friend and express that love at the same time, and could do but one thing at once.

MONOMANIA.--Since mental derangement is caused only by cerebral disorder, if the brain were a single organ, the WHOLE mind must be sane or insane together; whereas most insane persons are deranged only on one or two points, a conclusive proof of the plurality of the brain and mental faculties.

DIVERSITY OF TALENT, or the fact that some are remarkable for sense, but poor in memory, or the reverse; some forgetting names, but remembering faces; some great mechanics, but poor speakers, or the reverse; others splendid natural singers, but no mechanics, etc., etc., conducts us to a similar conclusion.

INJURIES OF THE BRAIN furnish still more demonstrative proof. If Phrenology be true, to wound and inflame Tune, for example, would create a singing disposition; Veneration, a praying desire; Cautiousness, groundless fears; and so of all the other organs. And thus it is. Nor can this cla.s.s of facts be evaded. They abound in all phrenological works, especially periodicals, and drive and clench the nail of proof.

COMPARATIVE PHRENOLOGY, or the perfect coincidence existing between the developments and characters of animals, const.i.tutes the highest proof of all. Since man and brute are fas.h.i.+oned upon one great model, those same great optical laws governing the vision of both, that same principle of muscular contraction which enables the eagle to soar aloft beyond our vision, and the whale to furrow and foam the vasty deep, and enabling man to walk forth in the conscious pride of his strength, and thus of all their other common functions; of course, if man is created in accordance with phrenological laws, brutes must also be; and the reverse. If, then, this science is true of either, it must be true of both; must pervade all forms of organization. What, then, are the facts?

Phrenology locates the animal propensities at the SIDES of the head, between and around the ears; the social affections in its BACK and lower portion; the aspiring faculties in its CROWN; the moral on its TOP; and the intellectual on the FOREHEAD; the perceptives, which, related to matter, OVER THE EYES; and the reflectives in the UPPER part of the forehead. (See cut No. 14.)

Now since brutes possess at least only weak moral and reflective faculties, they should, if Phrenology were true, have little top head, and thus it is. Not one of all the following drawings of animals, have much brain in either the reflective or moral region. Almost all their mentality consists of the ANIMAL PROPENSITIES, and nearly all their brain is BETWEEN and AROUND THEIR EARS, just where, according to Phrenology, it should be.

Yet the skulls of all human beings rise high above the eyes and ears, and are long on top, that is, have intellectual and moral ORGANS, as we know they possess these mental ELEMENTS. Comparing the accompanying human skull with those of brutes, thus those of snakes, frogs, turtles, alligators, etc., slope straight back from the nose; that is, have almost no moral or intellectual organs; tigers, dogs, lions, etc., have a little more, yet how insignificant compared with man, while monkeys are between them in these organs and their faculties. Here, then, is INDUCTIVE proof of Phrenology as extensive as the whole brute creation on the one hand, contrasted with the entire human family on the other.

[Ill.u.s.tration: No. 14. GROUPING OF ORGANS.]

[Ill.u.s.tration: No. 15. HUMAN SKULL.]