“To give a fine colour to the nails, the hands and fingers must be well lathered and washed with scented soap; then the nails must be rubbed with equal parts of cinnabar and emery, followed by oil of bitter almonds. To take white specks from the nails, melt equal parts of pitch and turpentine in a small cup; add to it vinegar and powdered sulphur. Rub this on the nails and the specks will soon disappear. Pitch and myrrh melted together may be used with the same results.”
But, after all, what is the use of beautifying one’s hands as long as ladies bow to the Fashion Fetish, which compels them to conceal them in the skins of animals? To wear gloves on going out, as a protection against rough weather and for the sake of cleanliness, is rational enough; but to wear them at social gatherings is almost as absurd as the compulsory impenetrable veils of Turkish women; for does not the hand rank next to the face as an index of character?
Another stupidity of fashion is our enforced and cultivated right-handedness. Despite the force of inherited habit, children show a natural inclination toward using both their hands equally; but they are constantly scolded and punished, until they have succeeded, like their parents, in reducing one hand to a state of imbecility, so to speak, which is constantly betrayed in awkward, ungraceful action. Practising on a musical instrument, with special attention to the left hand, has a tendency to correct this awkwardness. Indeed, is there any part of the body that music does not benefit? Dancing to a Strauss waltz gives elasticity to the limbs and grace to the gait; singing is the most useful kind of lung-gymnastics, and develops the chest; a musically-trained ear modulates the voice to sweeter expression; while equally skilled and graceful hands are acquired by practice on a musical instrument. So that the word music, though much less comprehensive than among the ancient Greeks, has lost none of the magic, beautifying power they ascribed to it.
Much of the ugliness in the world is due to the neglect of parents in properly supervising the actions of their children, to prevent the formation of bad habits, which ruin beauty irretrievably. As an instance of what can be done in this direction may be cited the following remark by a Philadelphia surgeon: “The school-girl habit of biting the nails must be broken up at once. If in children, rub a little extract of quassia on the finger-tips. This is so bitter that they are careful not to taste it twice. Not only the nails, but the whole finger and hand is often forfeited by neglect in this respect.”
By travelling from the shoulder down to the finger-tips we have apparently interrupted our steady progress from toe to tip of the body. But we shall see in a moment that the interruption is only apparent, for our subject leads naturally “from Hand to Mouth.”
JAW, CHIN, AND MOUTH
HANDS VERSUS JAWS
Just as among some male ruminants the growth of horns as a means of defence has apparently led to the disappearance of the canine teeth, so man’s erect attitude, by leaving his hands free to do much of the work which inferior animals do with their jaws and teeth, has gradually modified the appearance of his face, greatly to its advantage. “The early male forefathers of man,” says Darwin, “were probably furnished with great canine teeth; but as they gradually acquired the habit of using stones, clubs, or other weapons, for fighting with their enemies or rivals, they would use their jaws and teeth less and less. In this case the jaws, together with the teeth, would become reduced in size, as we may feel almost sure from innumerable analogous cases.” And in another place he remarks: “As the prodigious difference between the skulls of the two sexes in the orang and gorilla stands in close relation with the development of the immense canine teeth in the males, we may infer that the reduction of the jaws and teeth in the early progenitors of man must have led to a most striking and favourable change in his appearance.”
Why a “favourable” change? No doubt a male gorilla, if it could be taught to pronounce an æsthetic judgment, would indignantly scout the notion that our weak, delicate jaw is preferable to its own massive bones; nor would a prognathous or “forward-jawed” African or Australian admit that he is less beautiful than the orthognathous or “upright-jawed” European. What right, then, have we to claim that we alone have beautiful faces? Must we not admit, with the Jeffrey Alison school, that it is all “a matter of taste,” and that in so far as a heavy, projecting jaw appears beautiful to a gorilla or a savage, it is beautiful to them?
The general answer to such questions as these has already been given in another part of this volume. We need therefore only say in brief résumé that a heavy, projecting, clumsy, brutal jaw probably appears to a gorilla or a Hottentot neither ugly nor beautiful. The æsthetic sense—as we can see among ourselves—is the last and highest product of civilisation. Monkeys are apparently excited by brilliant colours, but to beauty of form neither apes nor the lower races and classes of man appear to be susceptible.