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.