MIXED TEMPERAMENTS
The experience of the older phrenologists, which is verified by the investigations of the later authorities, was that in the majority of persons two of the temperaments are well developed, the third remaining comparatively undeveloped. Of the two active temperaments, one is usually found to be predominant, although in many the two are found to be almost equally developed. But even in the last mentioned instance one of the two seems to have been more actively called forth by the environment of the person, and may therefore be regarded as the ruling temperament. Arising from this fact we find the several classes of Mixed Temperament, known, respectively, as: the Vital-Motive; the Motive-Vital; the Motive-Mental; the Mental-Motive; the Vital-Mental; and the Mental-Vital. In these classes the name of the predominant, or most active temperament appears first, the second name indicating the temperament relatively undeveloped or inactive.
The Vital-Motive and the Motive-Vital temperaments give the combination in which is manifested physical activity and strong vitality. Those of these temperaments are adapted to out-of-door work, such as farming, out-of-door trades, mechanics, soldiers and sailors, and other occupations requiring strong vital power and muscular strength and activity. The physical characteristics are the prominent bones and strong muscles of the Motive, and well-rounded limbs and "stout" forms of the Vital. When the Vital predominates, there is apt to be more flesh; when the Motive predominates there is apt to be more ruggedness and muscular development.
The Motive-Mental and Mental-Motive temperaments give the combination in which is manifested the physical activity of the Motive and the mental activity of the Motive and the mental activity of the Mental—the physical and mental characteristics of the Vital being absent. The Mental element relieves the Motive of some of its crudeness and roughness, while the Motive relieves the Mental of its tendency to get away from the practical side of things. The strong frame and muscles are balanced by the brain-development. Those of this temperament make good practical business men, physicians, lawyers, scientists, explorers, and others who have to work and think at the same time. These people often manifest great executive ability. When the Motive predominates, the tendency is toward out-of-door occupations in which the brain is used in connection with bodily activity. When the Mental predominates there is a tendency toward in-door occupations in which active brain work is required. These people have well-developed heads, together with wiry, strong bodies. Some of the most successful men have come from this class.
The Vital-Mental and Mental-Vital temperaments give the combination in which is manifested many attractive traits which render their possessor agreeable, companionable, and at the same time bright and intelligent. The Vital element gives a plumpness to the form, while the Mental imparts a brightness to the mind. This is the temperament of many attractive women. The Mental activity tends to counterbalance the Vital tendency toward physical ease and comfort. These people make good orators, after dinner speakers, and agreeable society men and women, actors, artists, poets, and popular literary men. The respective predominance of the Mental or the Vital, in this combination, gives to this class somewhat of a variety, but a little observation will soon enable one to recognize the individuals belonging to it. A certain combination in this class produces the trait of "emotionality," or superficial feeling and sympathy.
The student of Human Nature should pay much attention to Temperament and the outward indications of each class and sub-class, for Temperament gives us much of our best information regarding character and disposition, in fact Character Reading depends materially upon the interpretation of Temperament.
CHAPTER V
THE MENTAL QUALITIES
We now approach the subject of the several particular mental qualities, and the groups thereof, both in the phase of their inner states and that of their outer form. In the consideration of both of these phases we must avail ourselves of the investigations and researches of the old phrenologists who cleared a path for all who follow. Although many of the phrenological theories are rejected by modern psychologists and biologists, nevertheless their work established a firm foundation for the science of the study of the brain and its functions. And to Gall and his followers we are indebted for the discovery and teaching that the activity and development of the several mental qualities or faculties manifest in outer form in the shape of the skull.
Fig. 1
THE MENTAL QUALITIES
The general principles of phrenology may be briefly stated as follows:
I. The Brain is the organ of the mind.
II. The mind is not a single entity or power, but has several faculties, stronger or weaker, which determine the character of the individual.
III. That each faculty or propensity has a special organ in the brain.
IV. The size of the brain (the quality being equal) is the true measure of power.
V. There are several groups of faculties, and each group is represented by organs located in the same region of the brain.
VI. The relative size of each organ results from the activity of its appropriate faculty.
VII. The size of the organ is indicated by the appearance and size of the skull immediately over the region of the organ.
VIII. The Quality and Temperament of the organization determine the degree of vigor, activity, and endurance of the mental powers.
Modern psychology and biology claim to have disproven many of the phrenological contentions, while other lines of investigation have given us other theories to account for the phenomena first noted by the phrenologists. Some investigators of brain development and action hold that while certain mental states manifest in outer form on portions of the skull, the phenomenon is due to the action of the cranial muscles rather than to the fact of the localization of special faculties—that each mental state is associated with certain actions on the part of certain cranial muscles which in turn exert a modifying effect upon the shape and size of the skull.
As Erbes states it "the effect the scheme of cranial muscles have had and still have upon the conformation of the skull, and, consequently, had in determining the location of those areas and in giving brain and mind a character approximately identical from end to end of the scale of living things possessing the cerebro-spinal nervous system. In so far as the neural matter is dependent upon the cranial muscles—aside from the sensory stimuli—so far, likewise are the psychic manifestations, through tongue or limb, modified by variations in those muscles that, after their creative task is done, assume a vasomotor control over their respective areas." The same writer also says: "The cerebral mass owes its location and subsequent expansion, moreover, in a measure that mind owes its character, primarily to the action of the muscles attached to and lying upon its peripheral covering, the skull; these same muscles thereafter, through exercising a cerebral vasomotor control, act in the nature of keys for calling the evolved dependent brain areas into play, singly and en masse."
Others have held that the development of certain areas of the surface of the skull is due to peculiar neural or nervous, activities having their seat in certain parts of the brain adjacent to their appropriate area of the skull, but these theories fail to explain the nature of the relation between the mind, brain and the "nerve centres" aforesaid.
These several authorities, and others, however, agree upon the fact that certain areas of the brain are associated in some way with certain mental states; and that these brain areas register their relative activity upon the areas of the skull adjacent thereto; and that the activity and power of each brain area, or faculty, is denoted by the size of the associated skull-area. Thus, the outward facts claimed by phrenology are admitted, while their theories of cause are disputed.
In this book we shall rest content with these "outward facts" of phrenology, and shall not concern ourselves with the various theories which seek to explain them, preferring to leave that task for others. In considering the subject of the Outer Form associated with the Inner State of Human Nature, we shall merely claim that mental states manifest in outer form in the shape and size of the head; and that certain areas of the skull are thus associated with certain mental states, the size and shape of the former denoting the degree of activity of the latter.
The general scheme of classification of the various mental "faculties" of the phrenologists, and the names given thereto by the old phrenologists, have in the main been adhered to in this book. In a number of cases, however, we have seen fit to re-arrange the groups in accordance with the later ideas of the New Psychology, and have given to some of the "faculties" names considered more appropriate to the later classification, and understanding of the mental state. Moreover, in order to avoid the phrenological theories attaching thereto, we have decided not to use the terms, "faculties," "propensities," and "sentiments," in referring to the several mental states; and shall therefore use the term "Qualities" in the place thereof. The term "quality," while denoting "the condition of being such or such; nature relatively considered," does not carry with it the theory attached to the phrenological term "faculty." But the locality of the several qualities of "faculties" has not been disturbed or changed—the place where each quality manifests in outer form, as assigned in this book, agrees with that assigned by the old phrenologists, time having served to establish the truth of the same, rather than to disprove it.
The following is the classification and terminology adopted by us in this book in the consideration of the Mental Qualities. (See Fig. 1.)
I. The Egoistic Qualities: Self-Esteem; and Approbativeness.
II. The Motive Qualities: Combativeness; Destructiveness; Cunning; Cautiousness; Acquisitiveness; and Constructiveness.
III. The Vitative Qualities: Vitativeness; Alimentativeness; and Bibativeness.
IV. The Emotive Qualities: Amativeness; Conjugality; Parental Love; Sociability and Home-Love.
V. The Applicative Qualities: Firmness; and Continuity.
VI. The Modificative Qualities: Ideality; Infinity; and Humor.
VII. The Relative Qualities: Human Nature; Suavity; Sympathy; and Imitation.
VIII. The Perceptive Qualities: Observation; Form; Size; Weight; Color; Order; Calculation; Tune; Time; Locality; Eventuality; and Words.
IX. The Reflective Qualities: Analysis; and Logic.
X. The Religio-Moral Qualities: Reverence; Mysticism; Optimism; and Conscientiousness.
In the following several chapters we shall consider each group, in turn, together with the particular Qualities of each group. It must be remembered that the power of each Quality is modified by the influence of the other Qualities. Therefore in judging the character of an individual, each and every Quality must be taken into consideration.
CHAPTER VI
THE EGOISTIC QUALITIES
The first group of Qualities is that known as the Egoistic Qualities, which is composed of two particular Qualities, known, respectively, as Self-Esteem; and Approbativeness. This group manifests outer form immediately at the "crown" of the head, and on the sides directly beneath or "side of" the crown. (See Fig. 2.) It is the seat of the consciousness of Individuality and Personality, and the tendencies arising directly therefrom.
Fig. 2
THE EGOISTIC QUALITIES
Self-Esteem. This Quality manifests in a strong sense of individual power, self-respect, self-help, self-reliance, dignity, complacency, pride of individuality, and independence. In excess it tends to produce egotism, abnormal conceit, imperiousness, etc. Deficiency of it is apt to produce lack of confidence in self, humility, self-depreciation, etc. It gives to one the ambitious spirit, and the desire for executive positions and places of authority. It resents assumption of authority on the part of others, and chafes under restraint. It renders its possessors dignified and desirous of the respectful recognition of others. It manifests outer form on the middle line of the head, at the "crown" (see group figure) just above Approbativeness, where it may be perceived by reason of the enlargement of the "crown." When fully developed, it tends to draw back the head, so that the latter is held erect; whereas, when deficient it allows the head to droop forward in an attitude lacking the appearance of pride.
Approbativeness. This Quality manifests in a strong desire for praise, approval, flattery, recommendation, fame, notoriety, good name, personal display, show and outward appearance. It is a form of pride different from that of Self-Esteem, for it is a vanity arising from personal things and outward appearances, whereas Self-Esteem gives a pride to the inner self or ego. Those in whom it is well-developed pay great attention to outward form, ceremony, etiquette, fashion, and social recognition, and are always to be found on the popular side and "with the crowd." They thrive upon praise, approval and notoriety, and shrink under censure, disapproval or lack of notice. One with Self-Esteem can be happy when alone, and in fact often defies public opinion and fashion from very pride of self; while one with Approbativeness largely developed lacks the pride to rise above approval and the opinion of others, while possessing a strong sense of vanity when public favor is bestowed. It manifests outer form at the upper-back part of the head, just above Cautiousness and below Self-Esteem, (see group figure). When largely developed it rises like two mounts on either side of Self-Esteem, but when Self-Esteem is large and Approbativeness is small, the latter appears as two sunken places on either side of Self-Esteem.
Self-Esteem values the real self while Approbativeness values the appearances of personality. The one pursues the substance, the other the shadows. Self-Esteem and Approbativeness are often confused in the minds of the public. The true keynote of the first is Pride; of the second, Vanity. The student should learn to carefully distinguish between these two Qualities. Approbativeness may cause one to make a monkey of himself in order to win notice, praise or laughter, while Self-Esteem will never sacrifice self-respect and pride in order to win applause.
CHAPTER VII
THE MOTIVE QUALITIES
The second group is known as the Selfish Qualities, and is composed of the following particular Qualities: Combativeness; Destructiveness; Cunning; Cautiousness; Acquisitiveness and Constructiveness. This group manifests in outer form extending along the sides of the lower head from the back toward the temples. (See Fig. 3.)
Fig. 3
THE MOTIVE QUALITIES
Combativeness. This Quality manifests in a strong desire to oppose, resist, combat, defy, defend. Those in whom it is developed enjoy a "scrap," and, in the words of the familiar saying, would "rather fight than eat." When combined with Vitativeness it manifests in the tendency to fight hard for life. When combined with Acquisitiveness it manifests in the tendency to fight for money or property. When combined with Amativeness it manifests in the tendency to fight for mates. When combined with the family-loving Qualities it manifests in a tendency to fight for the family. In fact, its particular direction is indicated by the development and combination of the other Qualities. It manifests in outer form at the sides of the lower-back part of the head, a little back of the top part of the ear (see group figure), giving, when developed, enlargement of that part of the head—a "broad back-head." The "broad-headed" animals, birds, and fish have this propensity well developed, while the "narrow-heads" have it in but a small degree. It is also indicated by the strong jaw, and by the mouth indicating a "strong bite."
Destructiveness. This Quality, manifests in a strong desire to break precedents, doing things in new ways, asserting authority, extermination, severity, sternness, breaking down, crushing, "walking over," etc. Its direction is largely governed by the other Qualities, as for instance in combination with Acquisitiveness, it manifests in breaking down opposition and precedents in business; while with large conscientiousness it manifests in tearing down evil conditions, etc., and in doing the work of "reform." It generally is accompanied with large Combativeness, as the two go hand-in-hand. It manifests outer form directly above, and back of the top-part of the ear (see group figure).
Cunning. This Quality manifests in a strong desire to be cunning, sly, close-mouthed, diplomatic, deceitful, and generally "foxy." It is best illustrated by the example of the fox, which animal combines in itself many of its qualities. The coyote also shows signs of having this Quality well developed, as do birds of the crow and blackbird family, and certain fishes. With strong Caution it renders one very secretive and "close-mouthed." With strong Acquisitiveness it renders one sly and tricky in business. With strong Approbativeness it renders one apt to tell lying stories which magnify his importance and gratify his vanity. With a vivid Imagination it inclines one to draw on that quality and lie for the very love of romancing. It manifests outer form a little distance above the top of the ear, immediately above Destructiveness, and back of Acquisitiveness (see group figure).
Cautiousness. This Quality manifests in a strong desire to avoid danger or trouble; carefulness, prudence, watchfulness, anxiety, self-protection, etc. In excess it is apt to render one fearful, over-anxious, and even cowardly, but in combination with other Qualities it tends to give to one a balance and to restrain him from rashness and unnecessary risk. Its direction is also largely influenced by the development of other Qualities. Thus with large Acquisitiveness it makes one very cautious about money matters; with large family qualities it renders one very careful about the family; with large Approbativeness it renders one bashful, self conscious, and fearful of adverse criticism. It manifests outer form toward the upper-back part of the head, directly over Secretiveness (see group figure), and when developed is apparent by the enlargement of the comparatively large area covered by it. An old phrenological authority says of it: "This is the easiest found of all the organs.... Starting at the middle of the back part of the ears, draw a perpendicular line, when the head is erect, straight up to where the head begins to slope back in forming the top, and Caution is located just at the first turn."
Acquisitiveness. This Quality manifests in a strong desire either to acquire, or else to hold property, money, or general objects of possession. In some cases it contents itself with merely "getting," while in others it also "holds on" to what is secured, the difference arising from the combinations of the other Qualities. In itself, it may be said to be merely the tendency toward "hoarding up," but the combination with large Combativeness and Destructiveness enlarges its scope and tends to make its possessor rapacious and grasping. It is the instinct of the squirrel and the bee, and even the dog manifests it when he buries a bone for future gnawing purposes. Those in whom it is developed in connection with large Caution, manifest a strict economy and even miserliness, while in others it expends itself in merely the getting for the sake of the getting, the possessions often being scattered prodigally afterward, the element of Approbativeness entering largely into the latter action. It manifests outer form in the lowest-middle section of the head, directly over Alimentiveness (see group figure).
Constructiveness. This Quality manifests in a strong desire to invent, construct, build, create, put together, improve upon, add to, readjust, etc. It manifests along three general lines, namely (1) Invention; (2) Construction; and (3) Materialization, by which is meant the "making real" of ideals previously entertained—the "making come true" of the dreams previously experienced—the materialization of the ideas, plans, and projects previously visualized. This Quality causes the person to improve, alter, tinker with, build up, invent, and create along the lines of his vocation or avocation. These people find it difficult to refrain from tinkering with, altering, or "improving" anything and everything with which they have to do. With large Logic, Analysis, and Perceptives they manifest inventive ability; with large Imitation they are fond of copying and constructing after models; with large Ideality they work toward making their dreams come true. This Quality is not confined to mechanical construction, as the old phrenologists taught, but manifests itself in business literature, art, and in fact in every vocation or occupation. With large Destructiveness, it builds up new structures upon the ruins created by that Quality. In persons of the Motive temperament it inclines toward mechanical invention, creation and construction; while in persons of the Mental temperament it manifests in creating and constructing ideas, thoughts, theories, scientific classification, literary productions, etc., and in persons of the Vital temperament it manifests in creating and improving upon things calculated to appeal to persons of that class. It manifests outer form in the lower and frontal part of the temples, backward and upward from the outer corner of the eye-brow (see group figure). Prof. O. S. Fowler says. "In broad-built and stocky persons it causes this part of the temples to widen and bulge out, but in tall, long-headed persons it spreads out upon them, and hence shows to be less than it really is." It is directly below Ideality and in front of Acquisitiveness.
CHAPTER VIII
THE VITATIVE QUALITIES
The third group is known as the Vitative Qualities, which is composed of the three respective particular Qualities: Vitativeness; Alimentativeness; and Bibativeness. This group manifests in outer form directly back of, and in front of, the middle part of the ear. (See Fig. 4.)
Fig. 4
THE VITATIVE QUALITIES
Vitativeness. This quality manifests in a strong desire to live; resistance to disease and death; an intense clinging to life for the mere fact of living, rather than for the sake of anything to be accomplished by continued existence. It goes along with Combativeness, and is especially noticeable in the "broad-headed" people and animals. The cat tribe, hawks, turtles, sharks, venomous snakes, and others have this propensity well developed, while it is deficient in the "narrow-headed" animals, such as the rabbit, certain birds, certain fish, and many harmless snakes. Those in whom it is developed "die hard," while those in whom it is deficient die easily. This capacity manifests in outer form in the area situated just back of the middle part of the ear (see group figure).
Alimentiveness. This Quality manifests in a strong desire to gratify the tastes for food, when large it inclines one toward gluttony, and tends to make one "live to eat," instead of to "eat to live." Those in whom it is largely developed eat heartily and like to see others doing the same; while those in whom it is deficient care very little for the quality or amount of their food and often actually resent the, to them, "disgusting" sight of persons partaking of a hearty meal. It manifests in outer form immediately in front of the upper part of the ear (see group figure).
Bibativeness. This Quality manifests in a strong desire to gratify the appetite for drinks of various kinds. In its normal well-developed state it manifests in a desire for water, milk and fluid foods, such as soups, broths, etc., and other juicy things. Perverted it manifests in the appetite for intoxicating liquors, tea and coffee, "soft drinks," and the various decoctions of the modern soda-fountain. By some this Quality is regarded as merely a phase of Alimentiveness, while others consider it to be a separate Quality. It manifests in outer form immediately in front of the locality of Alimentiveness, toward the eye.
CHAPTER IX
THE EMOTIVE QUALITIES
The fourth group is that known as the Social Qualities, which group is composed of the following particular Qualities: Amativeness; Conjugality; Parental Love; Sociability and Home Love. This group manifests outer form at the lower-back portion of the head (see Fig. 5), and shows itself by an enlargement of that region, causing the head to "bulge" back of the ears. It may best be understood by an examination of its several particular Qualities.
Fig. 5
THE EMOTIVE QUALITIES
Amativeness. This Quality manifests in a strong desire for sexual indulgence and association with the opposite sex. Its purpose is, of course, the reproduction of the race, but its abuse and perversion has led man to many excesses and unnatural practices. It is a dynamic propensity and its normal development is seemingly necessary in order to produce the "life spirit," and vital activity mental and physical. Those in whom it is deficient lack "spirit" and energy, while those in whom it is developed to excess tend to lean toward excesses. When developed normally it seems to add an attractiveness or "magnetism" to its possessors; when deficient it renders the person "cold" non-magnetic and unattractive; when over-developed and unrestrained it causes the person to become disgusting and repulsive to the normal person; vulgar, licentious and depraved. Its seat is in the cerebellum or "little brain," and it manifests outer form by an enlarged "fullness" at the nape of the neck, at the base of the skull (see group figure). It tends to cause the head to lean backward and downward at the nape of the neck. It also manifests by fullness of the lips, particularly in their middles. The lips and position of the head of persons in whom this quality is largely developed is indicative of the attitude and position of kissing. Spurzheim says of it: "It is situated at the top of the neck, and its size is proportionate to the space between the mastoid process, immediately behind the ears, and the occipital spine, in the middle of the hind head." It is noticeable that those in whom this quality is fully or largely developed seem to have the power of attracting or "charming" those of the opposite sex, while those who are deficient in it lack this quality.
Conjugality. This quality manifests in a strong desire for a "mate"—and one mate only. While Amativeness may cause one to seek the society of many of the opposite sex, Conjugality will act only to cause one to seek the one life partner. Conjugality causes the desire to "mate for life." It is something quite different from Amativeness, although of course related to it. The location of its outer form, between Amativeness and Friendship, gives the key to its quality—love with companionship. Those in whom it is well developed are very close to their mates and tend toward jealousy; they suffer intensely when the relation is inharmonious or disturbed in any way, and are often brokenhearted at disappointment in love or the death of the mate. Those in whom it is deficient feel very little true companionship for their mates, and with Amativeness large are apt to be promiscuous in their manifestation of love or passion; if one love is interrupted or interfered with they find little difficulty in shifting their affections. Those in whom it is strong are "true unto death," while those in whom it is weak are fickle, inconstant and lack loyalty. The Quality manifests outer form on each side of the lower-back of the head, just above Amativeness and just below Friendship, and on either side of Parental Love—the location being especially indicative of its nature (see group figure).
Parental Love. This Quality manifests in a strong desire for and love of children, particularly one's own. Those in whom it is very strong often adopt children in addition to their own and love to caress children wherever and whenever they may see them. It manifests outer form at the lower-back part of the head on the middle-line of the head, above Amativeness, and below Inhabitiveness (see group figure).
Sociability. This Quality manifests in a strong desire for companionship, fellowship, friends, sympathy, society, associates, etc. It is the "social sense." Those in whom it is strong feel happy only when surrounded by associates, friends or boon companions. They incline toward lodges, clubs and social gatherings. To be alone is to suffer, to such people. Those in whom it is weak prefer to be alone, or at the best with a few carefully chosen companions, and avoid promiscuous friendships and social gatherings. It manifests outer form just above Conjugality, and at the sides of Parental love and Inhabitiveness, and directly back of Cautiousness and the upper-part of Combativeness (see group figure).
Home-Love. This Quality manifests in a strong love of familiar places, particularly of one's home and near-by country, and from this springs love of country and patriotism. Those in whom it is strong dislike to travel, and are subject to home-sickness. Those in whom it is weak are fond of travel, readily change their places of abode, and are apt to become "roamers" if they indulge the Quality. When over large, it inclines one toward narrowness, sectionalism and provincialism; when small, it inclines one toward frequent moves, and changes of residence and location. It manifests outer form at the back part of the head, on the middle-line, directly above Parental Love and below Continuity (see group figure). When it is large it tends to produce a ridge, flat-iron-shape and pointing upward; when small, it presents a depression sufficient to contain the ball of the finger. Its close connection to Continuity, on the one hand, and Parental Love on the other, is very suggestive.
CHAPTER X
THE APPLICATIVE QUALITIES
The fifth group, known as the Applicative Qualities, is composed of two particular Qualities, known, respectively, as Firmness and Continuity. This group manifests in outer form on the centre-line of the head, just above and just below the "crown," at which latter point Self-Esteem is situated (see Fig. 6).
Fig. 6
THE APPLICATIVE QUALITIES
Firmness. This Quality manifests in a strong tendency toward stability, tenacity, fixedness of purpose, and decision. When very highly developed with the reasoning powers weak it often manifests as stubborness, mulishness, obstinacy, etc. Those in whom it is largely developed display firmness in decision, are "set in their ways," cannot be driven by force or converted by argument when they have once formed an opinion and taken a stand. The "indomitable will" arises from this Quality, in fact this Quality might well be termed the "Will Quality," although it manifests by that aspect of Will which shows itself as fixedness, while its companion Quality, that of Continuity, manifests the phase of Will known as "stick-to-it-iveness." Persons in whom Firmness is largely developed make certain decisions and then abide by them. They may be coaxed but never driven. Prof. O. S. Fowler, speaking of this Quality, said: "No man ever succeeded without great will-power to hold on and hold out in the teeth of opposing difficulties. I never knew a man distinguished for anything, not even crimes, to lack it. It is an indispensable prerequisite of greatness and goodness. Without it great talents are of little avail, for they accomplish little; but with it large, fair to middling capacities accomplish commendable results. Success in life depends more on this than on any other single attribute."
This Quality manifests outer form on the centre-line of the back part of the top head, just above Self-Esteem. The location may be ascertained by holding the head erect, drawing an imaginary line upward from the opening of the ears straight to the top of the head to the middle-line or centre of the top of the head—the location is at this last-point. It is usually quite prominent, and in many men unusually large. When fully developed it gives a "tallness" to the head from the opening of the ears to top of head. When it is weak, there is apt to be a flatness or even a depression at the point of its location. It also manifests in a "stiff upper lip," that is a firm upper lip, the latter often being longer than ordinarily. A certain stiffness of the upper-lip is often noticed when Firmness is habitually asserted, or in cases when the Quality is temporarily called into play. The term "stiff upper lip" is more than a mere figurative expression. Combe says of this Quality: "When this organ predominates it gives a peculiar hardness to the manner, a stiffness and uprightness to the gait, with a forcible and emphatic tone to the voice."
Continuity. This propensity manifests in a strong tendency to "stick-to" a thing once begun, until it is finished; a disinclination for change; a habit of patient work and thought; a desire to do but one thing at a time; etc. It is difficult to interest these people in new things—they hold fast to the old. They are naturally conservative and are averse to "new-fangled" things. They are plodders and steady workers, and run on like a clock when once wound up. They are apt to possess the power of long and continued concentration upon anything which attracts their attention, although it is difficult to attract their attention to an entirely new thing. Prof. Sizer says: "Firmness gives a stiff, determined fortitude, decision of character; it serves to brace up the other faculties to the work in hand.... Firmness gives determination and obstinacy of purpose, while Continuity gives a patient, perfecting, plodding application. Of two stone-cutters with equal Firmness, they will be alike thorough and persevering, but if one has large Continuity he prefers to use the drill in one place for hours, while the other with small Continuity craves variety, and prefers to use the chisel in cutting and dressing the entire surface of the stone."
Continuity in excess often manifests in "long-windedness," prosiness, boredom, prolixity and tiresomeness. When it is weak there is manifested a "flightiness," tendency to change, lack of concentration, attraction of the new, a shifting of base, change of mind, and general instability and lack of "stick-to-itiveness." This Quality manifests outer form on the centre line of the top back of the head, just below the crown (Self-Esteem) and just above Inhabitiveness (see group figure). Reference to the group figure will show that it is peculiar in shape, and forms a semi-circular arch over a part of the top-back head. When fully developed that part of the head is simply evenly rounded with swelling; when deficient it leaves a hollow, crescent shape, horns downward. In America we find the majority of people are weak in Continuity, while in certain other countries it is found largely developed in the majority of cases. This fact gives to Americans a benefit in certain directions and a weakness in others.
Both Firmness and Continuity are manifested almost entirely in connection with the other Qualities, and are known almost altogether in that way. In themselves they have almost abstract nature. In determining character, they must be taken largely into consideration, because their influence on the other Qualities is very great. In fact they may be said to determine the degree of application of the other Qualities.
CHAPTER XI
THE MODIFICATIVE QUALITIES
The sixth group is known as the Modificative Qualities (called by the phrenologists "The Self-Perfecting Group"), which is composed of the following particular Qualities. Ideality, Infinity and Humor, respectively. This group manifests outer form in the region of the temples, and when large gives width to the sides of the fore part of the head (See Figure 7).
Ideality. This Quality could well be called the "Artistic" quality of the mind. It manifests in a strong desire for the beautiful, the ideal, the elegant, the polished, the graceful, the refined. It is also closely connected with the phase of mental activity called "Imagination." Those in whom it is largely developed manifest the artistic taste and temperament, the love of art, beauty and the ideal, the poetic spirit, the love of the refined and choice—and a corresponding dislike for all opposed to these tastes and qualities.
Fig. 7
THE MODIFICATIVE QUALITIES
Spurzheim says of it: "A poetic turn of mind results from a peculiar mode of feeling. Vividness, glow, exaltation, imagination, inspiration, rapture, exaggeration, and warmth of expression are requisite for poetry. Poets depict a fictitious and imaginary world. This faculty gives glow to the other faculties; impresses the poetical and ideal; aspires to imaginary perfection in every thing; creates enthusiasm in friendship, virtue, painting, music, etc.; produces sentimentality, and leads to delicacy and susceptibility. It often acts with Spirituality (Mysticism), located adjoining it, in embellishing poetry with the mysterious and supernatural. Practical exaltation varies with this organ."
Combe says: "This faculty loves exquisiteness, perfection, and the beau-ideal; gives inspiration to the poet; stimulates those faculties which form ideas to create perfect scenes; inspires man with a ceaseless love of improvement, and prompts him to form and realize splendid conceptions; imparts an elevated strain to language, and shows a splendor of eloquence and poetic feeling; and gives to conversation a fascinating sprightliness and buoyancy—the opposite of dryness and dullness."
In addition to the above characteristics, which are largely due to the co-operation of Mysticism, Infinity, and Reverence, there is another set of manifestations which were largely overlooked by the older phrenologists—the activity of the Imagination in connection with Constructiveness. This combination of Constructiveness and Ideality is found in the great scientists, inventors, great financiers, and others whose plans for "building up" show that Ideality has been also very active in the direction of picturing "what may be"—the ideal which Construction makes real. In much mental constructive work, there is found the artistic element, which arises from Ideality. This Quality manifests outer form in the upper and frontal portion of the temples, just where the head begins to curve upward, and just in front of, or under, the edges of the hair (see group figure). It is just above Constructiveness, and just below Mysticism and Imitation, a position which throws light on its several phases of manifestation above noted.
Infinity. This Quality manifests in a strong realization of the grand, the majestic, the vast, the illimitable, the infinite, the eternal, the absolute, the omnipotent, the omnipresent, the omniscient. It is the realizing sense of The Great. Those in whom it is large are impressed by the sublime, the majestic, the grand, in nature or in thought and conception. Niagara; the great work of the architect; the thunder-storm; the giant redwood of California; the ocean; or the thoughts of Infinity, alike appeal to the one in whom this Quality is large. If Reverence be large, the trend of Infinity will be toward religious ideas—the greatness of God. If the intellectual faculties be in the ascendency, Infinity will lead to high conceptions of Space, Nature, the Infinite. If Ideality be large, Infinity will incline toward the grand and great in art. If Constructiveness be well developed, Infinity will impel to the creation of great works, enterprises, buildings, schemes, or what not. Infinity influences everything in the direction of largeness and greatness. This Quality manifests in outer form on the side of the head, about midway between forehead and back-head, and about midway between "top and bottom" of that part of the head which contains the brain (see group figure). It is back of Ideality, and in front of Cautiousness; below Optimism and above Acquisitiveness, on the side of the head where the upward curve begins.
Humor. This Quality manifests in a strong appreciation of the ludicrous, humorous, ironical, facetious, and raillery. Spurzheim says: "Those who write like Voltaire, Rabelais, Piron, Sterne, Rabener, Wieland, and all who are fond of jest, raillery, ridicule, irony, and comical conceptions, have the upper and outer parts of the forehead immediately before Beauty (Ideality) of considerable size." Combe says: "I have found in the manifestations of those whose Wit (Mirthfulness) predominates over Causality (Logic) a striking love of the purely ludicrous; their great delight being to heap absurd and incongruous ideas together; extract laughter out of every object; and enjoy the mirth their sallies created; and therefore agree with Spurzheim that the sentiment of the ludicrous is its primitive function." Those in whom it is very large are apt to be regarded as trifling and undignified, and people often lack respect for them. Those in whom it is weak are apt to be over-serious and dreary. A sense of humor is valuable in many ways, among which is its influence in letting us see the silly side of much pretentious nonsense which might otherwise deceive our reason and judgment. Many a solemn and dignified fallacy or error can best be attacked through a laugh and a realization of its absurdity. This Quality manifests outer form on the upper and lateral part of the forehead (see group figure). It is just before Ideality and just below Imitation. When large it gives a square and prominent shape to this part of the forehead.
CHAPTER XII
THE RELATIVE QUALITIES
The seventh group is known as the Relative Qualities, and is composed of the following four particular Qualities: Human Nature; Suavity; Sympathy; and Imitation; respectively. The designation "Relative" is applied to this group, by reason of the fact that its activities are concerned with the relations between the individual and others of his kind. The group manifests outer form in the front-upper part of the head, beginning just above the line of the hair, from which it extends backward toward the top-head. (See Fig. 8.)
Fig. 8
THE RELATIVE QUALITIES
Human Nature. This Quality manifests in a strong desire to read character, discern human motives, interpret feelings and thoughts, and to know men and women thoroughly. Those in whom it is large seem to read the mind, motives and character of those whom they meet, in an almost intuitive manner—the ideas, feelings, thoughts, motives and designs of others seem like an open book to them. They are natural physiognomists, and understand Human Nature in both its inner states and outer forms. This quality is largely developed in successful salesmen, detectives, credit-men, politicians, and others whose success depends largely upon the ability to read the character of those with whom they come in contact. This Quality concerns itself with the entire subject matter of this book, and is of the utmost importance to every individual. It should be developed and trained.
Prof. O. S. Fowler explains its manifestations, and at the same time directs one along the lines of its cultivation, as follows: "Scan closely all the actions of men, in order to ascertain their motives and mainsprings of action; look with a sharp eye at man, woman and child, all you meet, as if you would read them through; note particularly the expression of the eye, as if you would imbibe what it signifies; say to yourself, what faculty prompted this expression and that action? drink in the general looks, attitude, natural language and manifestations of men, and yield yourself to the impressions naturally made on you; that is, study human nature both as a philosophy and a sentiment."
This Quality manifests in outer form on the middle-line of the summit of the forehead, just where the hair usually begins to appear, and from thence slightly upward around the curve (see group figure). It is directly above Analysis and is often mistaken for a continuation thereof. Its nearness to that Quality indicates its relationship thereto, the connection being very close; in fact, some authorities have treated it as a particular phase of Analysis. It is directly in front of and below Sympathy, which position is also suggestive, for we must first understand the feelings of others before we can sympathize with them. It is between the two lobes of Suavity, which position is also suggestive, for Suavity depends upon an understanding of the character and feelings of others, in order that we may "fall in" with the same. In the same way Imitation, which closely adjoins it, depends upon Human Nature for its copying material. When largely developed this Quality gives a peculiar fullness and height to the upper forehead.
Suavity. This Quality manifests in a strong desire to be agreeable, suave, pleasant, polite and attractive to other people. Those in whom it is large possess a charming personality; a "winning way;" are interesting and agreeable; polite, and often fascinating. They always say the right thing to the right person at the right time and right place. They sugar-coat unpleasant truths, and are natural diplomats. This is the Quality of Tact. These people are "all things to all men," and show every evidence of having "kissed the Blarney Stone," and of understanding the manufacture and use of "soft soap."
With Human Nature large, they, as Prof. O. S. Fowler says "know just how and when to take and hoodwink men; with Secretiveness (Cunning) large and Conscientiousness small, are oily and palavering, and flatter victims, and serpent-like salivate before swallowing." When the adjoining Quality of Humor is large, they add humor and wit to their other attractive qualities. This Quality, in normal development, is the lubricant which makes the wheels of social and business intercourse run smoothly. In excess it renders one "too smooth" and "oily;" while its deficiency renders one boorish, unattractive and disagreeable. It manifests in outer form in the upper-fore part of the head, about the hair-line, and on each side of Human Nature. It is just below Imitation, just above Logic, and touches the upper side of Mirthfulness (see group figure). Together with Human Nature, when both are large, it tends to give a squareness and fullness to the upper part of the forehead, and a somewhat angular turn to the forehead at that point.
Sympathy. This Quality manifests in a strong feeling of kindness, compassion, benevolence, sympathy, and desire to make and see others happy. Its manifestation is always altruistic. When largely developed it causes one to feel the pains of others, and to be unhappy at the sight, thought or hearing of their pains and woes. When deficient or weak it allows the person to be callous to the misfortunes of others. When normally developed it causes one to radiate Kindness, Sympathy and Compassion, but in excess it renders one miserable because of the consciousness of the "world-pain," and often causes one to be the victim of misplaced sympathy and confidence. It is unnecessary to state that those in whom this propensity is strong are to be found serving their fellow-men in charitable, philanthropic, and educational work. Some have it in such excess that they will impoverish themselves and their families in order to help perfect strangers or the race at large. It manifests outer form on the fore part of the top head, on the middle-line, commencing just about where the hair begins and running back almost to the middle of the top-head. It is immediately in front of Reverence. When large it tends to give the head a little forward tilt or inclination, as if toward the person for whom sympathy is felt. In listening to a story awakening sympathy, one naturally inclines the head a little forward.
Imitation. This Quality manifests itself in the strong tendency to reproduce, copy, take pattern of, or mimic. It plays an important part in the work of the artist and the actor. It enables one in whom it is largely developed to enter into the ideas, plans and works of others; to "catch their spirit;" and to reproduce their work or ideas. In connection with Ideality it forms a large part of the artistic talent in all lines of creative work. With large Constructiveness and Ideality, it makes the inventor and the designer who build upon that which has gone before that which is new and original. With Self-Esteem small and Approbativeness large, this Quality will cause the person to "follow my leader" and imitate others, rather than to assert his own originality and creative power. This Quality is noticeable principally as a modifier of the other faculties and propensities. It manifests outer form on the upper sides of the forehead, toward the top of the head (see group figure). It lies just below Sympathy, and above Ideality; before Mysticism, and back of Suavity.
CHAPTER XIII
THE PERCEPTIVE QUALITIES
The eighth group is known as the Perceptive Qualities, composed of the following particular Qualities, respectively: Observation; Form Size; Weight; Color; Order; Calculation; Tune; Time; Locality; Eventuality, and Words. This group manifests outer form in the lower part of the forehead, in the region of the eye. (See Fig. 9.) When large this group often gives to the upper forehead the appearance of "retreating" or sloping backward. Prof. O. S. Fowler says of the appearance of those Qualities which manifest outer form under the eyebrows: "The following rule for observing their size obviates the objection sometimes urged that the eyebrows and their arches prevent the correct diagnosis of these smaller organs crowded so thickly together. The rule is: The shape of the eyebrows reveals the size, absolute and relative, of each, thus: When all are large, the eyebrow is long and arching; when all are deficient, it is short and straight; when some are large and others small, it arches over the large ones, but passes horizontally over those which are small. This rule is infallible." The other Qualities of the group, according to Prof. Sizer, "is located above the eyes, and ... constitute about one-third of the depth of the forehead, beginning at the arch of the eye."
Fig. 9
THE PERCEPTIVE QUALITIES
Observation. This Quality was given the name of "Individuality" by the early phrenologists, but this term is considered misleading, owing to the later usage of that term. It manifests in a strong desire to observe, see, examine, inspect, and "know" the things of the objective life. Those in whom it is largely developed feel the insatiable urge of the inquisitive spirit; they desire to investigate everything coming under their notice. Many little details in the objects or subjects in which they are interested are noticed by them, while overlooked by the majority of people.
Prof. Sizer says of it that it "gives a recognition of things and the special points and facts of subjects; quickness of observation is an important element in the acquisition of knowledge.... Those in whom it is large are eager to see all that may be seen, and nothing escapes their attention. It opens the door for the action of all the other perceptive organs.... They are quick to notice everything that is presented to the eye; and it goes farther, and enables us to recognize that which we touch, or sounds we hear. The rattling strokes of a drum are distinct noises, and each is an individuality."
Prof. O. S. Fowler, says: "It is adapted, and adapts men to the divisibility of matter, or that natural attribute which allows it to be subdivided indefinitely. Yet each division maintains a personal existence. It thus puts man in relation and contact with a world full of things for his inspection, as well as excites in him an insatiable desire to examine everything. It is therefore the looking faculty. Its distinctive office is to observe things. It asks: 'What is this?' and says, 'Show me that!'... Before we can know the uses, properties, causes, etc., of things, we must first know that such things exist, and of this Observation informs us."
This Quality is largely involved in the process of Attention. It usually manifests in the form of involuntary attention, that is, attention to interesting things. But, under the influence of the will, with Firmness large, it manifests voluntary attention, or attention or study of objects not interesting in themselves, but which it is important to study and know. It is largely developed in children and undeveloped adults in the phase of curiosity or desire to observe new things. In adults, of developed minds, it manifests as attention to things of material interest and important subjects or objects of study. This Quality is the master of its associated Qualities in this group, and is involved in all of their activities.
It manifests outer form in the middle of the lower part of the forehead, between the inner ends of the eyebrows, and above the top of the nose—"just above the root of the nose," in fact. Prof. O. S. Fowler says: "When it is large, the eyebrows flex downward at their nasal ends, and the lower part of the forehead projects. When it is deficient, the eyebrows are straight at their inner ends, and come close together" (See group figure).
Form. This Quality manifests in a cognizance, appreciation, and recollection of the form and shape of objects observed. Those in whom it is large most readily perceive, recognize and remember details of form and shape, faces, etc. It manifests outer form between, and slightly above, the eyes, on each side of Observation (see group figure). When large it tends to push the eyes apart and outward. Sizer says: "The width between the eyes is the indication of its development.... When small the eyes are nearer together, which gives a pinched expression to that part of the face; when the organ is large, the eyes appear to be separated, pushing away from the root of the nose. Distinguished artists have the eyes widely separated." Audobon said of Bewick, an eminent English wood-engraver, "His eyes were placed farther apart than those of any man I have ever seen."
Size. This Quality manifests in a cognizance, appreciation, and recollection of the size and magnitude of objects observed. Those in whom it is large most readily perceive, recognize and remember the size, dimensions, proportion, distance, height and depth, quantity, bulk of things. It manifests outer form on each side of Observation, but a little lower down (see group figure), in the angle formed by the root of the nose and arch of the eyebrows. Prof. O. S. Fowler says: "In proportion as it is large it causes the inner portion of the eyebrows to project over the inner portions of the eyes, quite like the eaves of a house, forming a shed over the inner portion of each eye."
Weight. This Quality manifests in a cognizance, appreciation, and recollection of weight, balance and gravity of things. Those in whom it is large most readily perceive, recognize, and remember the weight of things; and also things out of balance or plumb. These people seem to have the faculty of balancing themselves nicely, and keeping their feet on a slippery surface, on a tight-rope, etc., and often walk with a swinging, free motion, indicating a sense of balance and security. This Quality manifests under the eyebrows, next to Size, about a half inch from the upper part of the nose, rising somewhat above the inner part of the eyeball and the bridge of the nose. Prof. O. S. Fowler says: "Draw a perpendicular line from the centre of each eye up to the eyebrow; Weight is internally, and Color externally of this line under the eyebrows."
Color. This Quality manifests in a cognizance, appreciation, and recollection of the color, hue, shade, and tint of things. Those in whom it is large most readily perceive, recognize and remember the colors, shadings, blendings and combination of tints, and to compare, match and harmonize colors instinctively. It manifests outer form under the eyebrows, just back of Weight (see rule for finding, in last paragraph), and occupies the space directly under the centre of the arch of the eyebrows (see group figure). When largely developed it gives an upward and forward arch to the eyebrows.
Order. This Quality manifests in a cognizance, appreciation, and recollection of order, method and arrangement. Those in whom it is large most readily perceive, recognize, and remember the order and sequence in which objects appear or are arranged. They are very methodical, precise, and pay attention to details of arrangement and system. They "have a place for everything," and like to "keep everything in its place." In business they are "strong on system," sometimes overdoing it. They are also fond of rules, laws, customs, and codes, and adhere strictly thereto. They like everything pigeon-holed, labelled, or else fenced in and off from every other thing. Are also great disciplinarians. This Quality manifests outer form next to Color, and beneath the junction of the bony ridges (on the sides of the head) and the eyebrows, (see group figure). Prof. O. S. Fowler says: "When very large it forms an arch, almost an angle, in the eyebrows at this point, accompanied by its projection or hanging over.... When small, the eyebrows at this point retire, and are straight and flat, wanting that arched projection given by large Order." Combe says: "Its large development produces a square appearance at the external angle of the lower part of the forehead."
Calculation. This Quality manifests in a cognizance, appreciation, and recollection of number, figures, calculations, etc. Those in whom it is largely developed most readily perceive, recognize, and remember anything concerned with the number of things, or calculations based thereon. They are natural arithmeticians and mathematicians. Calculation comes easy to them, and in cases of high development they may be said to "think mathematically." This Quality manifests outer form next to Order, and under the outer ends of the eyebrows (see group figure).
Prof. O. S. Fowler, says: "It elongates the ends of the eyebrows laterally, and flexes them horizontally in proportion as it is developed, yet when deficient the eyebrow is left short externally, does not project beyond the eye, and terminates running downwards." Gall says: "Its convolution is a continuation of the lowest convolution of Tune, and is placed on the most external part of the orbital plate, in a furrow running from before backwards. When it is very large it depresses the external part of the plate, so that the superorbital arch is irregular, except in its internal part; its external line representing a straight line, which descends obliquely. Hence the external part of the eyelid is depressed, and conceals the corresponding part of the eye."
Tune. This Quality manifests in a cognizance, appreciation, and recollection of tune, music, harmony, melody, etc. Those in whom it is large most readily perceive, recognize, and remember all connected with the subject of Music. It is the musical sense, taste and faculty. Its characteristics are too well-known to require elaboration. It manifests outer form in the lateral and lower part of the forehead, above Order and Calculation, in front of Constructiveness, and back of Time (see group figure). Prof. O. S. Fowler says: "When large it fills out the lower, frontal portions of the temples.... Still, being located in a kind of corner ... and the temporal muscle passing over it, its position varies somewhat, which renders observation more difficult, except in the heads of children, in whom it is generally larger than in adults."
Time. This Quality manifests in a cognizance, appreciation, and recollection of time, duration, rhythm, etc. Those in whom it is large most readily perceive, recognize, and remember all connected with the flight of time, dates, duration, periodicity, chronology, etc. Spurzheim says of it that it, "perceives the duration, simultaneousness, and succession of phenomena." It may be called "the time sense" which is so apparent in some persons, and so noticeable by reason of its absence in others. It manifests outer form above Color and Weight, in front of Tune, and back of Locality (see group figure).
Locality. This Quality manifests in a cognizance, appreciation, and recollection of places, positions, locations, directions, etc. Those in whom it is large most readily perceive, recognize, and remember places, directions, positions, land-marks, points-of-the compass, roads, paths, streets, and other things having to do with space. Such persons are never "lost" nor confused as to direction or locality; they have an almost instinctive "sense of direction." It is the geographical or traveller's sense. It is found large in the majority of travellers, sailors, civil engineers, etc. Persons in whom it is large can find themselves about a strange city without trouble, and will remember old scenes, places, locations for years. Those in whom it is weak frequently "get lost," or mixed up regarding place, position and direction.
It manifests outer form over Size and Weight, or about three-quarters of an inch above the inner half of the eyebrows, and runs upwards and outwards (see group figure). It is said to have been immensely developed and apparent in Capt. Cook, the eminent explorer, and the portraits of Columbus and other great explorers and travellers show a distinct enlargement of this locality. Gall, who discovered the location of this Quality, took casts of the heads of noted explorers and travellers, and others manifesting the "sense of place and direction," and upon comparing them, "found in them all, in the region directly over the eyes, two large prominences, which began just inside the root of the nose, and ascended obliquely upwards and outwards as far as the middle of the forehead." Dr. Caldwell states that, "Daniel Boone who was perpetually going from one place to another, was the most celebrated hunter and woodsman of his age, and possessed this organ in a degree of development so bold and prominent that it deformed his face."
Eventuality. This Quality manifests in a cognizance appreciation and recollection of facts, events, happenings, occurrences, news, etc. Those in whom it is large most readily perceive, recognize and remember striking events, facts, doings, occurrences—in short, news. Such persons have the "nose for news" which is so important to the newspaper man, scientific investigator, researcher in any line, and general investigator. It is the "historical faculty," and the "journalistic sense," as well as an important part of the "scientific instinct." These people make good witnesses, story tellers, and entertainers. They know "what is going on," and are the people to go to when one wishes to "hear the news," or to learn the past history of anything or anybody.
This Quality manifests outer form in the centre of the forehead, immediately above Observation, and in front of Locality (see group figure). When large it tends to "fill out" the middle of the forehead. Prof. O. S. Fowler says: "It sometimes seems deficient, because the surrounding organs are large, whereas close inspection shows it to be large. Steady the head with the left hand, and place the second finger of the right in the very centre of the forehead, firmly on the head, and then work the skin horizontally. If your finger caresses an up-and-down ridge about the size of a pipe-stem, this faculty is vigorous, and has been much used and strengthened by culture of late years. Where it is not noticeably full, but has been taxed by business or literary pursuits, or had a great many little things to do for years, it appears deficient to the eye, but the rule just given for this perpendicular pipe-stem ridge signifies great activity and vigor in it." (See group figure.)
Words. This Quality manifests in a cognizance, appreciation and recollection of words, terms, phrases, etc., and their meanings. Those in whom it is large most readily perceive, recognize and remember the words, expressions, gestures and other modes of communication between the minds of men, and are proficient not only in perceiving and understanding them, but also in employing and using them. It is the taste, power, and ability to receive verbal Impressions and to manifest verbal Expression. It produces the orator, and the adept in the use of words in writing. To those persons in whom it is largely developed, words take on life and reality, and become living thought. In excess, it produces verbosity, talkativeness, and "windiness" of expression. When deficient, it renders one unable to properly express himself. It manifests outer form above and partly behind the superorbital plates, which form the roof of the sockets of the eyes, and when large tends to press the eyes forward and downward. Its location was discovered by Gall, who observed that those fluent in the use of words almost always had full and prominent eyes, and prominent under eye-lids. The fullness of the eyes and lower eyelids, therefore, is its distinguishing mark.
Professor O. S. Fowler says: "See how the eyes stand out beyond the cheekbone—the best standard points from which to estimate its size, because, though it may be large, yet the Perceptives may be still larger, in which case the latter will project forward still farther even beyond large Expression. (Words). Hence the fullness of the eyes should not be compared with the eyebrows as much as with the bone below them, which not being subject to kindred mutations, forms a correct measuring point of observation." The pressure outward of the under eyelids, is a good sign of the development of this Quality. It may be objected to that Quality of Words is not, strictly speaking, a Perceptive, but when it is realized that before words may be fluently used, they must be perceived, recognized, and remembered, the reason for our inclusion of this Quality in the Perceptive class may be understood.
CHAPTER XIV
THE REFLECTIVE QUALITIES
The ninth group is known as the Reflective Qualities, which is composed of the two following particular Qualities: Analysis and Logic, respectively. This group is accorded the highest place among the mental Qualities, for Reason is ranked higher than Emotion, Feeling or Sentiment. Its purpose is to philosophize, penetrate, investigate, originate, pursue the processes of inductive and deductive reasoning, analyze, synthesize, take apart, put together, combine, harmonize, search for, discover, and to manifest all the processes of Rational Thought, using the report of the Perceptives as "raw material." This group manifests outer form in the upper part of the forehead, immediately above the Reflective Qualities. (See Fig. 10.) When large it gives to the upper part of the forehead that appearance of intellectuality, which is so commonly recognized, and which has given rise to the semi-slang phrase "high-brow" as applied to persons manifesting intellect.
Fig. 10
THE REFLECTIVE QUALITIES
Analysis. This Quality manifests in a strong desire to analyze, compare, classify, infer, discriminate, illustrate, etc. It gathers together the "raw material" of perception, and proceeds to analyze and compare its particular parts, and then to group the parts together in a new classification and synthesis. Those in whom it is largely developed manifest the power of comparison to a high degree, discovering points of resemblance and difference almost intuitively. They will plunge to the heart of a subject in a short time, and will be able to extract the essence of an object or subject with comparatively little effort.
Spurzheim says of it: "The great law of this faculty seems to be to form abstract ideas, generalizations, and harmony among the operations of the other faculties.... It pre-supposes, however, the activity of the other faculties, and cannot act upon them if they are inactive."
Professor Nelson Sizer says that it, "frequently discovers unexpected resemblances among other things, and people who have it in a very active condition are constantly surprising those in whom it is dull by their novel illustrations. It is the source of the ability some writers possess of using frequently metaphors and analogies.... While it contributes to reason, it is not strictly so, per se.... It endeavors to prove that one thing is of such and such a nature, because it resembles another that is so and so; and because the majority of people have it fairly developed, they are prone to convert an illustration into an argument. It exercises a most important influence upon the mind in the way of analytical capability; and one who has it largely developed is quick in discovering and understanding differences, enigmatical assertions and improper or inaccurate allusions; hence it is essential to critical acumen."
Gall says, regarding its discovery: "I often conversed with a philosopher endowed with great vivacity, who, when unable to prove his point by logic, had recourse to a comparison, by which he often threw his opponents off the track, which he could not do by arguments." It tends to reason by analogy, and to make rapid and clever generalizations. The majority of scientists have it largely developed, as also do discoverers in all lines of investigation and research, and as Gall says: "Its possessors seize and judge well of the relations of things, etc., and are well fitted for business." It is attracted by investigation and thought regarding concrete things, rather than by abstract subjects. It is scientific, rather than philosophical.
As Prof. O. S. Fowler says, it: "illustrates with great cleverness and facility from the known to the unknown, and discovers the deeper analogies which pervade nature, and has an extraordinary power of discovering new truths. It reasons clearly and correctly from conclusions and scientific facts up to the laws which govern them; discerns the known from the unknown; detects error by its incongruity with facts; has an excellent talent for comparing, explaining, expounding, criticising, exposing, etc.; employs similes and metaphors well; puts this and that together, and draws correct inferences from them."
This Quality manifests in outer form in the middle of the upper part of the forehead, along the middle-line, just below the hair, directly above Eventuality, and between the two lobes of Logic (see group figure). Prof. O. S. Fowler says of it: "It commences at the centre of the forehead and runs upward nearly to the hair. When it projects beyond surrounding organs it resembles a cone, its apex forming a ridge which widens as it rises. Its ample development elevates the middle of the upper portion of the forehead, and gives it an ascending form."
Logic. This Quality manifests in a strong desire to inquire into the "Why?" of things—into Causes—into the "Wherefore?"; and to reason therefrom to effects and application of laws. Those in whom it is large manifest the power of logical reasoning to a high degree, and abhor fallacies. This is the philosophical faculty of mind. It searches back of facts and phenomena for causes, motives and laws, and then reasons deductively from these. Combe says: "This faculty prompts us on all occasions to ask, "Why is this so, and what is its object?" It demands reasons and proofs in the reasoning of its owner, as well as from others."
Prof. Nelson Sizer says: "It gives ability to look deeply into subjects, and to appreciate the logical sequences of arguments, hence it is large in persons who indicate genius in metaphysics, political economy, and all sciences of a profound character.... When prominent, and the perceptive faculties are moderate, and Comparison (Analysis) is not equally influential, it tends to speculative thinking. Men so constituted are given to spinning improbable theories; their notions are too abstract for ordinary minds, and they are looked upon as dull and heavy weights in society. On the other hand when it (Logic) is deficient, the individual is superficial and incapable of taking comprehensive views of subjects; or forming judgments that will apply to the affairs of life successfully."
Professor O. S. Fowler says that this Quality gives "the desire to know the why and wherefore of things, and to investigate their laws; ability to reason from causes down to effects, and from effects up to causes; the therefore and wherefore; ability to adapt ways and means to ends, to plan, contrive, invent, create resources, apply power advantageously, make heads save hands, kill two birds with one stone, predict the results of given measures, etc."
This Quality manifests outer form in the sides of the upper part of the forehead, one either side of Analysis and over Locality (see group figure). When large it gives to the forehead a "high, bold, square" form. With large Perceptives this Quality does not present so prominent an appearance and so marked a comparison, but with the Perceptives small it gives to the brow an "overhanging" appearance. With Analysis equally, or nearly as strong, the fullness of course extends well across the forehead; but with Analysis much smaller, Logic presents a bulging on each side of the forehead; while with Analysis large and Logic small, the latter gives the appearance of two depressions on each side of the forehead.
Spurzheim well says of the combination of Analysis and Logic (which he terms "Comparison" and "Causality," respectively): "Causality and Comparison combined constitute Reason. Without Causality (Logic) there can be no argumentative reasoning; without Comparison (Analysis), no comprehensive views, and no nice distinctions. Observation teaches objects, and Eventuality facts, while Comparison (Analysis) points out their identity, analogy, difference or harmony, whereas Causality (Logic) seeks their causes, and all together discern general principles and laws; draw conclusions, inductions and creations, and constitute a truly philosophical understanding."
CHAPTER XV
THE RELIGIO-MORAL QUALITIES
The tenth group is known as the Religio-Moral Qualities, and is composed of the following particular Qualities: Reverence, Mysticism, Optimism, and Conscientiousness, respectively. This group manifests outer form at the front-top of the head, and on either side thereof (see Fig. 11).
Fig. 11
THE RELIGIO-MORAL QUALITIES
Reverence. This Quality manifests in a strong reverence, respect and awe for and of higher beings, persons in authority, sacred things, religious ideas, constituted authority, leaders, teachers, and heroes. It may be symbolically expressed by the word, "Worship." Like that of Mysticism, this Quality contains within its field the highest and the lowest. It manifests the reverence and veneration for the highest conceptions of Deity and Being; and also the fear and base servile worship of idols, demoniac deities, devil-gods, etc. Likewise, it manifests in respect and submission for the lawfully constituted authorities; and also for false leaders and prophets, charlatans and imposters. In the same way it causes a hero-worship for those who have performed meritorious tasks and have wrought good for the race; but also for the unworthy persons whose sensational deeds have brought them into the "limelight" of notoriety. It manifests in all forms of the highest religion; and in the lowest forms of devil-worship and low superstitious awe and fear, in the richest religious experiences, and in the wildest fanaticism and hallucinations. The direction of the manifestation is decided by the relative development of the other propensities, particularly those of the reasoning faculties.
This Quality manifests outer form on the middle-top of the head, along the middle-line directly in front of Firmness, back of Sympathy, and just above Mysticism and Optimism (see group figure). When largely developed, it causes the middle of the top of the head to "bulge," particularly if Mysticism be also largely developed, the combination usually being thus.
Mysticism. This Quality manifests in a strong attraction for the supernatural, the marvellous, the unknown, the mysterious. When perverted it leads to superstition, gross credulity, belief in witchcraft; faith in signs, omens, and warnings, etc. When balanced by certain other Qualities it leads one to the higher flights of religious experience, faith, and consciousness of the "light within;" but when not so balanced it leads one to credulity, superstition and religious, occult, and mystical imposture.
"Psychic" phenomena are familiar to those in whom it is largely developed in connection with certain other mental qualities; clairvoyance, second-sight, spirit-vision and other peculiar experiences being common to these people. The prophets, seers, and wonder-workers belong to this class of "psychics." Poets possess this Quality in many cases. The manifestations of this Quality include some of the very highest and the very lowest of "spiritual" experiences and feelings. This paradox is explained when we consider the influence of the other Qualities, high and low, operating in connection with that of Mysticism. In the garden of Mysticism grow the choicest flowers and the rankest and most noxious weeds.
This Quality is located immediately in front of Optimism, and below on either side of Reverence, on the front-upper part of the head (see group figure). When developed it renders the front top-head broad and prominent.
Optimism. This Quality manifests in a strong tendency to look on the bright side of things, to expect the best, to anticipate the best. Spurzheim says of it: "Hope is necessary to the happiness of man in almost all situations and often gives more satisfaction than even success. Those who are everlastingly scheming or building castles in the air have it large. It believes possible whatever the other faculties desire. It is not confined to this life, but inspires hopes of a future state, and belief in the immortality of the soul. When too strong it expects the unreasonable and impossible; but when too weak, with Caution large, it produces low spirits, melancholy and despair."
This Quality when full produces optimists; when weak, pessimists; when medium, the average person who swings between the two extremes partaking of the nature of each. Those in whom it is developed to excess are apt to see success in everything, and with a lively imagination translate dreams into realities; of these persons it has been said: "show them an egg, and the next minute the air is full of feathers." When this Quality is weak the person is disposed to look for the worm in the apple, decay at the heart of the rose, and for the skeleton beneath the form of beauty. It has been said that "the optimist sees nothing but the body of the doughnut; the pessimist, nothing but the hole."
This Propensity manifests outer form at the middle sides of the upper head, in front of Conscientiousness, back of Spirituality (see group figure).
Conscientiousness. This Quality manifests in a strong tendency to act according to truth, principle, duty, the accepted code of ethics, conception of right, accepted religious teachings—in short to regulate conduct according to the particular standard of "right and wrong" accepted by the person. Those in whom it is large feel keenly their personal responsibility, duty, and moral obligation. With Reverence large, they model their standard of duty upon religious standards, while with Reverence small, and Sociability large, they model their standard upon social ethics, the Brotherhood of Man, and the "social conscience." In fact the Quality itself gives rise to what is generally called the "social conscience."
Combe says of this Propensity: "After more than thirty years experience of the world in actual life, and in various countries, I cannot remember an instance in which I have been permanently treated unjustly by one in whom this organ and intellect were large. Momentary injustice, through irritation or misrepresentation, may have been done; but after correct information and time to become cool, I have found such persons ever disposed to act on the dictates of Conscience; as well satisfied with justice.... It leads to punctuality in keeping appointments so as not to waste their time; to the ready payment of debts; will not send collectors away unsatisfied except from inability to pay; are reserved in making promises, but punctual in keeping them; and when favorably combined, are consistent in conduct.... Its predominance makes a strict disciplinarian and a rigid but just master; invests all actions with a sense of duty; thereby sometimes rendering estimable persons disagreeable."
In normal manifestation this Quality renders its possessor a most worthy and estimable individual; but when abnormally developed and not balanced by judgment and the reasoning faculties, it produces persecutors and religious and ethical tyrants, adhering to the letter of the law rather than to its spirit. Conscience is generally esteemed, but careful observers deplore the "ingrown conscience" and "blue-law spirit" of those of large Conscientiousness, large Destructiveness, and small Sympathy. Many so-called "reformers" belong to this last class. This Quality manifests outer form on the side of the top part of the head, just below and on either side of Firmness. It lies between Firmness and Cautiousness, with Optimism just in front of it and Approbativeness just back of it (see group figure).
CHAPTER XVI
FACES
Next to the shape of the head, the facial expression furnishes us with the most marked indication of the outer form accompanying the inner mental state. In fact, many authorities hold that the facial expression affords the most easily read and most comprehensive index of character, and that, therefore, Physiognomy possesses many points of superiority over Phrenology. The truth seems to be that Physiognomy and Phrenology are twin-sciences, and that the true student of Human Nature should acquaint himself thoroughly with both.
Physiognomy is "the science and art of discovering or reading the temper and other characteristic qualities of the mind by the features of the face." The philosophy underlying the science of Physiognomy has been stated at length in the first several chapters of this book, the essence of which is that mental states manifest in outward form. The majority of persons apply the principles of Physiognomy more or less unconsciously in judging the characters of those with whom they come in contact. Nearly every one scans closely the features of those whom they meet for the first time, and form a general impression therefrom. Children and domestic animals possess an instinctive knowledge of facial expression and can often tell very accurately the general disposition toward them possessed by various persons. Certain persons are generally considered to "look stupid," while others have "a bright, intelligent expression"; some look "tricky," while others "look honest" and trustworthy.
Professor Nelson Sizer says: "Though all human beings have the general human form and features—though all have eyes, nose, mouth, chin, etc., yet each one has a different face and look from every other. And, more, yet, the same person has a very different facial look at different times, according as he is angry or friendly, etc. And always the same look when in the same mood. Of course, then, something causes this expression—especially, since all who are angry, friendly, etc., have one general or similar expression; that is, one look expresses anger, another affection, another devotion, another kindness, etc. And since nature always works by means, she must needs have her physiognomical tools. Nor are they under the control of the will, for they act spontaneously. We cannot help, whether we will or no, laughing when merry, even though in church, pouting when provoked, and expressing all our mental operations, down even to the very innermost recesses of our souls, in and by our countenances. And with more minuteness and completeness than by words, especially when the expressions are intense or peculiar."
Professor Drayton says, "Everything, from head to feet, of form, size, and action, indicates in some degree, the character of the individual, or state of mind, and feeling in exercise for the time being. The arching or depressing of the eyebrows, the full opening or partial closing of the eye, the pursing or pouting of the lips, the firm set jaw, the elevated head, the lofty shoulders, the stiff attitude, the dignified and stately step, or the reverse of this, will impress each observer in respect to the changing moods which may exist in a given individual.... Each of the mental organs has its natural language, as shown in pantomine, which is exhibited by the gestures and motions of the head, hands and body. Children and animals read the feelings of their parents or masters by their motions and attitudes, which are often more influential than words. The brain is the central source of motive and mental power; every action has its root or seat of impulse in the brain and its connections, and as the mind forms purposes, the will is sent out to the extremities, and the external motions express the inward thought and feeling. Habitual states of mind tend to produce habitual forms and expressions of face and body; a person who suffers pain for years, will have in the face an expression of the internal state; one who has been nurtured in gladness, though the face may not be beautiful, will wear the sunshine of joy; one who has had care and responsibility, will come to show it in the face, in the walk, and in the voice, as one who has been subjugated and kept subordinate will have the word humiliation written in his features not only, but in all his movements and attitudes."