The Illustrated Self-Instructor in Phrenology and Physiology

by O. S. Fowler; L. N. Fowler

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; appetite 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 illustrated 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 assumed, 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 worship, 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 class 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, constitutes the highest proof of all. Since man and brute are fashioned 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.

No. 14. Grouping of Organs.		No. 15. Human Skull.

No. 16. Snake.		No. 17. Turtle.

Again, Destructiveness is located by Phrenology over the ears, so as to render the head wide in proportion as this organ is developed. Accordingly, all carnivorous animals should be wide-headed at the ears; all herbivorous, narrow. And thus they are, as seen in tigers, hyenas, bears, cats, foxes, ichneumons, etc., compared with rabbits, sheep, etc. (Cuts 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, and 30).

DESTRUCTIVENESS LARGE.
No. 18. Tiger—side view.
No. 19. Hyena—side view.		No. 20. Hyena—back view.
No. 21. Bear—top view.		No. 22. Bear—back view.
DESTRUCTIVENESS SMALL.
No. 23. Sheep—top view.		No. 24. Rabbit—side view.

To large Destructiveness, in cats, foxes, ichneumons, etc., add large Secretiveness, both in character and head.

SECRETIVENESS AND DESTRUCTIVENESS BOTH LARGE.
No. 25. Fox—side view.		No. 26. Ichneumon—side view.		No. 27. Do.—back view.
No. 28. Cat—back view.
No. 29. Cat—side view.		No. 30. Lion—top view.

Fowls, in like manner, correspond perfectly in head and character. Thus, owls, hawks, eagles, etc., have very wide heads, and ferocious dispositions; while hens, turkeys, etc., have narrow heads, and little Destructiveness in character (cuts 31, 32, and 33).

DESTRUCTIVENESS LARGE AND SMALL.

No. 31. Owl—top view.		No. 32. Hawk—top view.		No. 33. Hen—top view.

SECRETIVENESS AND CAUTIOUSNESS LARGE.

The crow (cut 34) has very large Secretiveness and Cautiousness in the head, as he is known to have in character.
Monkeys, too, bear additional testimony to the truth of phrenological science. They possess, in character, strong perceptive powers, but weak reflectives, and powerful propensities, with feeble moral elements. Accordingly they are full over the eyes, but slope straight back at the reasoning and moral faculties, while the propensities engross most of their brain.

No. 34. Crow.		No. 35. Intelligent Monkey.		No. 36. Do.—side view.

SOME MORAL AND REFLECTIVE BRAIN.

No. 37. Jaco the Orang-outang.

The ORANG-OUTANG has more forehead than any other animal, both perceptive and reflective, with some moral sentiments, and accordingly is called the “half-reasoning man,” its Phrenology corresponding perfectly with its character.

PERCEPTIVES LARGER THAN REFLECTIVES.

No. 38. African Head.

No. 39. Indian Chief.

The various races also accord with phrenological science. Thus, Africans generally have full perceptives, and large Tune and Language, but retiring Causality, and accordingly are deficient in reasoning capacity, yet have excellent memories and lingual and musical powers.

Indians possess extraordinary strength of the propensities and perceptives, yet have no great moral or inventive power; and, hence, have very wide, round, conical, and rather low heads.

Indian skulls can always be selected from Caucasian, just by these developments; while the Caucasian race is superior in reasoning power and moral elevation to all the other races, and, accordingly, have higher and bolder foreheads, and more elevated and elongated top heads.

Finally, contrast the massive foreheads of all giant-minded men—Bacons, Franklins, Miltons, etc., with idiotic heads.

In short, every human, every brutal head, is constructed throughout strictly on phrenological principles. Ransack air, earth, and water and not one palpable exception ever has been, ever can be adduced. This WHOLE-SOUL view of this science precludes the possibility of mistake. Phrenology is therefore a PART AND PARCEL OF NATURE—A UNIVERSAL FACT.

LARGE AND SMALL INTELLECTS.

No. 43. Bacon.		No. 44. Idiot.

THE PHILOSOPHY OF PHRENOLOGY.

All truth bears upon its front unmistakable evidence of its divine origin, in its philosophical consistency, fitness, and beauty, whereas all untruth is grossly and palpably deformed. All truth, also, harmonizes with all other truth, and conflicts with all error, so that to ascertain what is true, and detect what is false, is perfectly easy. Apply this test, intellectual reader to one after another of the doctrines, as presented in this science. But enough on this point of proofs. Let us proceed to its illustration.

22.—PHRENOLOGICAL SIGNS OF CHARACTER.

The brain is not only the organ of the mind, the dome of thought, the palace of the soul, but is equally the organ of the body, over which it exerts an all-potent influence for good or ill, to weaken or stimulate, to kill or make alive. In short, the brain is the organ of the body in general, and of all its organs in particular. It sends forth those nerves which keep muscles, liver, bowels, and all the other bodily organs in a high or low state of action; and, more than all other causes, invites or repels disease, prolongs or shortens life, and treats the body as its galley-slave. Hence, healthy cerebral action is indispensable to bodily health. Hence, too, we walk or work so much more easily and efficiently when we take an interest in what we do. Therefore those who would be happy or talented must first and mainly keep their BRAIN vigorous and healthy.

The brain is subdivided into two hemispheres, the right and left, by the falciform process of the dura mater, a membrane which dips down one to two inches into the brain, and runs from the root of the nose over to the nape of the neck. This arrangement renders all the phrenological organs DOUBLE. Thus, as there are two eyes, ears, etc., that when one is diseased, the other can carry forward the functions, so there are two lobes to each phrenological organ, one on each side. The brain is divided thus: the feelings occupy that portion commonly covered by the hair, while the forehead is occupied by the intellectual organs. These greater divisions are subdivided into the animal brain, located between and around the ears; the aspiring faculties, which occupy the crown of the head; the moral and religious sentiments, which occupy the top; the physico-perceptives, located over the eyes; and the reflectives, in the upper portion of the forehead. The predominance of these respective groups produces both particular shapes, and corresponding traits of character. Thus, when the head projects far back behind the ears, hanging over and downward in the occipital region, it indicates very strong domestic ties and social affections, a love of home, its relations and endearments, and a corresponding high capacity of being happy in the family, and of making the family happy. Very wide and round heads, on the contrary, indicate strong animal and selfish propensities, while thin, narrow heads, indicate a corresponding want of selfishness and animality. A head projecting far up at the crown, indicates an aspiring, self-elevating disposition, proudness of character, and a desire to be and to do something great; while the flattened crown indicates a want of ambition, energy, and aspiration. A head high, long, and wide upon the top, but narrow between the ears, indicates Causality, moral virtue, much practical goodness, and a corresponding elevation of character; while a low or narrow top head indicates a corresponding deficiency of these humane and religious susceptibilities. A head wide at the upper part of the temples, indicates a corresponding desire for personal perfection, together with a love of the beautiful and refined, while narrowness in this region evinces a want of taste, with much coarseness of feeling. Fullness over the eyes indicates excellent practical judgment of matters and things appertaining to property, science, and nature in general; while narrow, straight eyebrows, indicate poor practical judgment of matter, its quality, relations, and uses. Fullness from the root of the nose upward, indicates great practical talent, love of knowledge, desire to see, and ability to do to advantage, together with sprightliness of mind; while a hollow in the middle of the forehead indicates want of memory and inability to show off to advantage. A bold, high forehead, indicates strong reasoning capabilities, while a retiring forehead indicates less soundness, but more availability of talent.

23.—THE NATURAL LANGUAGE OF THE FACULTIES.

No. 40. Washington Irving.

Phrenology shows that every faculty, when active, throws head and body in the direction of that faculty. Thus, intellect, in the fore part of the head, throws it directly forward, and produces a forward hanging motion of the head. Hence intellectual men never carry their heads backward and upward, but always forward; and logical speakers move their heads in a straight line, usually forward, toward their audience; while vain speakers carry their heads backward. Perceptive intellect, when active, throws out the chin and lower portions of the face; while reflective intellect causes the upper portion of the forehead to hang forward, and draws in the chin, as in the engravings of Franklin, Webster, and other great thinkers. Benevolence throws the head and body slightly forward, leaning toward the object which excites its sympathy; while Veneration causes a low bow, which, the world over, is a token of respect; yet, when Veneration is exercised toward the Deity, as in devout prayer, it throws the head UPWARD; and, as we use intellect at the same time, the head is generally directed forward. Ideality throws the head slightly forward, and to one side, as in Washington Irving, a man as gifted in taste and imagination as almost any living writer; and, in his portraits, his finger rests upon this faculty; while in Sterne, the finger rests upon Mirthfulness. Very firm men stand straight up and down, inclining not a hair’s breadth forward or backward, or to the right or left; hence the expression, “He is an up-and-down man.” And this organ is located exactly on a line with the body. Self-Esteem, located in the back and upper portion of the head, throws the head and body upward and backward. Large feeling, pompous persons, always walk in a very dignified, majestic posture, and always throw their heads in the direction of Self-Esteem; whilst approbative persons throw their heads backward, but to the one side or both. The difference between these two organs being comparatively slight, only the practical Phrenologist’s eye can perfectly distinguish them.

No. 45. A conceited simpleton.

There is, moreover, a natural language of money-loving, and that is a leaning forward and turning of the head to one side, as if in ardent pursuit of something, and ready to grasp it with outstretched arms; while Alimentiveness, situated lower down, hugs itself down to the dainty dish with the greediness of an epicure, better seen than described. The shake of the head is the natural language of Combativeness, and means no, or I resist you. Those who are combating earnestly upon politics, or any other subject, shake the head more or less violently, according to the power of the combative feeling, but always shake it slightly inclining backwards; while Destructiveness, inclining forward, causes a shaking of the head slightly forward, and turning to one side. When a person who threatens you shakes his head violently, and holds it partially backward, and to one side, never fear—he is only barking; but whenever he inclines his head to one side, and shakes it violently, that dog will bite, whether possessed of two legs or four. The social affections are located in the back part of the head; and, accordingly, woman being more loving than man, when not under the influence of the other faculties, usually inclines her head backward toward the neck; and when she kisses children, and those whom she loves, always turns the head directly backward, and rolls it from side to side, on the back of the neck. Thus it is that all the various postures assumed by it individually, are expressive of the present or the permanent activity of their respective faculties.

No. 44. Jonathan Edwards.

24.—ORGANIC TONE OR QUALITY OF BRAIN.

This condition modifies character more than any other. It is, indeed, the summing up of all. It consists of two kinds, original and acquired. The former, inherited from parents, embraces the pristine vigor and power with which the life principle was started, and gives what we will call SNAP; while the latter embraces the existing states of the organism as affected by health or debility, artificial habits—such as dyspeptic and other affections, caused by injurious qualities and quantities of food, by artificial stimulants, as tea, coffee, tobacco, or alcoholic drinks—the deranged or healthy states of the nervous system; too much or too little exercise, labor, sleep, breath, etc., etc.; and whatever other conditions are embraced in health and disease, or in any way affect them. Of course, the parental may be good, but acquired poor, or the reverse, according as the subject is strengthening or enfeebling, building up or breaking down his physical constitution, by correct or erroneous physiological habit. Yet, in most persons, the parental is many hundred per cent. better than the acquired.

Parental good, or very good, gives corresponding innate vigor and energy, or that heart and bottom which wears like iron, and bends, willow-like, without breaking, and performs more with a given size, than greater size, and less inherent “snap;” and gives thoroughness and edge to the mentality, just as good steel, well tempered, does to the tool.

Parental fair gives a good share of the presiding qualities, yet nothing remarkable; with acquired good endures and accomplishes much; without it, soon breaks down.

No. 45. Emerson, an Idiot.

Parental poor leaves its subject poorly organized, bodily and mentally, and proportionally low in the creative scale.

Acquired good enables whatever of life power there is, to perform all of which it is capable; with parental good, furnishes a full supply of vital power, and that activity which works it all up in mental or physical labor. With parental very good, puts forth a most astonishing amount of effort, and endures wonders without injury; possesses remarkable clearness and wholeness of mind; thinks and feels directly to the purpose; gives point and cogency to every thing; and confers a superior amount of healthy intellectuality, morality, and mentality, in general.

Acquired fair, with parental average, gives fair natural talents, and mental and physical vigor, yet nothing remarkable; will lead a commonplace life, and possess an every-day character, memory, etc.; will not set the world on fire, nor be insignificant, but, with cultivation, will do well.

Acquired poor will be unable to put forth its inherent power; is weak and inefficient, though desirous of doing something; with parental good, may take hold resolutely, but soon tires, and finds it impossible to sustain that powerful action with which it naturally commences.

25.—STATES OF THE NERVOUS SYSTEM.

A good nervous condition enables its possessor to put forth sound and healthy mental and physical efforts; gives a calm, quiet, happy, contented frame of mind, and a strong tendency to enjoy every thing—even the bad; makes the most of life’s joys, and the least of its sorrows; confers full possession of all its innate powers; and predisposes to a right exercise of all the faculties.

Disordered nerves produce an irritated, craving, dissatisfied state of mind, and a tendency to depravity in some of its forms, with a half paralyzed, lax, inefficient state of mind and body.

26.—SIZE OF HEAD AS INFLUENCING CHARACTER.

Size of head and organs, other things being equal, is the great phrenological condition. Though tape measurements, taken around the head, from Individuality to Philoprogenitiveness, give some idea of the size of brain, the fact that some heads are round, others long, some low, and others high, so modifies these measurements that they do not convey any very correct idea of the actual quantity of brain. Yet these measurements range somewhat as follows. Least size of adults compatible with fair talents, 20¼; 20¾ to 21¼, moderate; 21¼ to 22, average; 22 to 22¾, full; 22¾ to 23¾, large; above 23¾, very large. Female heads, ½ to ¾ below these averages.

Large.—One having a large sized brain, with activity average, will possess considerable energy of intellect and feeling, yet seldom manifest it, unless it is brought out by some powerful stimulus, and will be rather too indolent to exert, especially his intellect: with activity full, will be endowed with an uncommon amount of the mental power, and be capable of doing a good deal, yet require considerable to awaken him to that vigorous effort of mind of which he is capable; if his powers are not called out by circumstances, and his organs of practical intellect are only average or full, he may pass through life without attracting notice, or manifesting more than an ordinary share of talent: but if the perceptive faculties are strong, or very strong, and his natural powers put in vigorous requisition, he will manifest a vigor and energy of intellect and feeling quite above mediocrity; be adequate to undertakings which demand originality of mind and force of character, yet, after all, be rather indolent: with activity great, or very great, will combine great power of mind with great activity; exercise a commanding influence over those minds with which he comes in contact; when he enjoys, will enjoy intensely, and when he suffers, suffer equally so; be susceptible of strong excitement, and, with the organs of the propelling powers, and of practical intellect, large or very large, will possess all the mental capabilities for conducting a large business; for rising to eminence, if not to pre-eminence; and discover great force of character and power of intellect and feeling: with activity moderate, when powerfully excited, will evince considerable energy of intellect and feeling, yet be too indolent and too sluggish to do much; lack clearness and force of idea, and intenseness of feeling; unless literally driven to it, will not be likely to be much or to do much, and yet actually possess more vigor of mind, and energy of feeling, than he will manifest; with activity small, or very small, will border upon idiocy.

Very Large.—One having a very large head, with activity average or full, on great occasions, or when his powers are thoroughly roused, will be truly great; but upon ordinary occasions, will seldom manifest any remarkable amount of mind or feeling, and perhaps pass through life with the credit of being a person of good natural abilities and judgment, yet nothing more; with great activity and strength, and large intellectual organs, will be a natural genius, endowed with very superior powers of mind and vigor of intellect; and, even though deprived of the advantages of education, his natural talents will surmount all obstacles, and make him truly talented; with activity very great, and the organs of practical intellect and of the propelling powers large, or very large, will possess the first order of natural abilities; manifest a clearness and force of intellect which will astonish the world, and a power of feeling which will carry all before him; and, with proper cultivation, enable him to become a bright star in the firmament of intellectual greatness, upon which coming ages may gaze with delight and astonishment. His mental enjoyment will be most exquisite, and his sufferings equally keen.

Full.—One having a full-sized brain, with activity great, or very great, and the organs of practical intellect and of the propelling powers large, or very large, although he will not possess greatness of intellect, nor a deep, strong mind, will be very clever; have considerable talent, and that so distributed that it will show to be more than it really is; is capable of being a good scholar, doing a fine business, and, with advantages and application, of distinguishing himself somewhat; yet he is inadequate to a great undertaking; cannot sway an extensive influence, nor be really great; with activity full, or average, will do only tolerably well, and manifest only a common share of talent; with activity moderate, or small, will neither be nor do much worthy of notice.

Average, with activity great, manifests a quick, clear, sprightly mind and off-hand talents; and is capable of doing a fair business, especially if the stamina is good; with activity very great, and the organs of the propelling powers and of practical intellect large, or very large, is capable of doing a good business, and may pass for a man of fair talent, yet will not be original or profound; will be quick of perception; have a good practical understanding; will do well in his sphere, yet never manifest greatness, and out of his sphere, be common-place; with activity only average, will discover only an ordinary amount of intellect; be inadequate to any important undertaking; yet, in a small sphere, or one that requires only a mechanical routine of business, may do well; with moderate or small activity, will hardly have common sense.

Moderate.—One with a head of only moderate size, combined with great or very great activity, and the organs of the propelling powers and of practical intellect large, will possess a tolerable share of intellect, yet be more showy than sound; with others to plan for and direct him, will execute to advantage, yet be unable to do much alone; will have a very active mind, and be quick of perception, yet, after all, have a contracted intellect; possess only a small mental calibre, and lack momentum, both of mind and character; with activity only average, or fair, will have but a moderate amount of intellect, and even this scanty allowance will be too sluggish for action, so that he will neither suffer nor enjoy much; with activity moderate or small, will be idiotic.

Small or Very Small.—One with a small or very small head, no matter what may be the activity of his mind, will be incapable of much intellectual effort; of comprehending even easy subjects; or of experiencing much pain or pleasure; in short, will be mentally imbecile.

27.—SIZE OF BRAIN AS AFFECTING MENTALITY.

Most great men have great heads. Webster’s head measures over 24 inches, and Clay’s considerably above 23; and this is about Van Buren’s size; Chief Justice Gibson’s, the greatest jurist in Pennsylvania, 24¼; Napoleon’s reached nearly or quite to 24, his hat passing easily over the head of one of his officers, which measured 23½; and Hamilton’s hat passed over the head of a man whose head measured 23½. Burke’s head was immense, so was Jefferson’s; while Franklin’s hat passed over the ears of a 24-inch head. Small and average sized heads often astonish us by their brilliancy and learning, and, perhaps, eloquence, yet they fail in that commanding greatness which impresses and sways mind. The phrenological law is that size, other things being equal, is a measure of power; yet these other conditions, such as activity, power of motive, wealth, physiological habits, etc., increase or diminish the mentality, even more than size.

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