straightness of all the limbs, denote all kinds of integrity, that is to say, truthfulness, honesty, honor, principle, and monogamic love, or inclination to love one at a time, and to be true to the marital obligations.

In expounding Conscientiousness, the consideration of many systems and principles must come before us. The circumstance of color has its weight in deciding upon the power or weakness of the moral sentiments. Given an individual in whom the sign for Conscientiousness in the chin is most decided and the eyes very light, the character will not possess the high grade of honesty and honor that it would were the eyes blue or black and the complexion well colored, for color gives power and soundness to every tissue, as I have repeatedly remarked. The lack of color denotes relative feebleness of the tissues, hence of their power to exhibit the highest degree of principle and conduct. All these principles must be weighed and their due effect upon character comprehended, else a very one-sided or partial delineation will be given and thus prove very unsatisfactory and erroneous.

These several and diverse bases of moral conduct have never been put forward in any work on metaphysics, theology, or phrenology. The capacity for truthfulness, honor, and honesty have all been ascribed to one mental faculty, located in the brain. If this faculty had but one base, then those who were honest and paid their debts would be also equally scrupulous in speaking the truth and would be also virtuous and pure in sexual matters, but that this is not the case every man's experience assures him. Many persons who lead immoral, licentious lives are strictly honest in paying their debts, and often from principle in that direction. Many merchants like to have the patronage of lewd women because they say they can depend upon them for payment of obligations. This principle is acted upon by many without going into the philosophy of it, for in a court of justice the word of the most licentious men will be taken and receive as much credence as the word of the most virtuous matron or maid.

The more we investigate Nature's laws the more we shall become convinced that all her indications are self-revealing, and need only to be observed to be understood. Straight outlines reveal straight character; crooked outlines, crooked characters; square outlines reveal squareness of conduct, and this labelling of all creatures in the world saves us a deal of trouble when once we become conversant with Nature's laws and methods.

Many persons who have not thought nor observed much on the subject of physiognomy hold the opinion that a knave and trickster can easily conceal his real character by arranging his

features in such manner as to imitate and appear like an honest, truthful person. How impossible this is when viewed by the light of science the following extract from Lavater will show. He observes:

One of the most usual and strong objections against physiognomy is the universality and excess of dissimulation among mankind. These, it is said, make all possible efforts to appear wiser, better, and honester than in reality they are. They affect the behavior, the voice, the appearance of the most rigorous virtue. This is a part of their art, and I declare that as it is art and not Nature they could not sustain the rôle consecutively, for there would be times when they would be off their guard and expose their real character, even if the natural contours and outlines did not expose them.

Also:

They study to deceive till they are able to remove every doubt, destroy every suspicion, that is entertained of their worth. Men of the most acute penetration, the greatest understanding, and even those who have applied themselves to the study of physiognomy, daily are and still continue to be deceived by their arts. How, therefore, may physiognomy be reduced to a true and certain science? I am ready to grant it is possible to carry the art of dissimulation to an astonishing degree of excess, and by this art the most discerning man may be amazingly deceived. But, although I most freely grant all this, I still hold this objection against the certainty of physiognomy to be infinitely less important than some believe, and this, principally, for the two following reasons:—

1. There are many features or parts of the body which are not susceptible of dissimulation.

2. Because dissimulation has itself certain and sensible tokens, though they may not be definable by lines or words. What man, for example, however subtle, would be able to alter the conformation of his bones according to his pleasure? Can any man give himself, instead of a flat, a bold and arched forehead, or a sharp, indented forehead, when Nature has given him one arched and round? Who can change the color and position of his eyebrows? Can any man bestow on himself thick, bushy eyebrows when they are either thin or wholly deficient of hair? Can any fashion the flat and short into the well-proportioned and beautiful nose? Who can make his lips thin or his lips thick? Who can change a round into a pointed or a pointed into a round chin? Who can alter the color of his eyes, or give them at his pleasure more or less lustre? Where is the art, where the dissimulation, that can make the blue eye brown, the gray one black, or, if it be flat, give it rotundity?

An irascible man, however mild, however calm or placid a mien he may assume, cannot alter the color and lowering of his eye, the nature and curling of his hair, or the situation of his teeth.

It will still be objected that enough remains of the exterior parts of man which are capable of dissimulation in a very high degree. Granted; but we cannot grant that it is impossible to detect such dissimulation, for I believe that there is no kind of dissimulation but has its certain and sensible tokens, though they may not be definable by lines and words.

The fault is not in the object but in the observer.*

* Lavater's Essays, pp. 83, 84, 85.

The last sentence of Lavater explains a great deal. If as much observation were put into the study of the human face as is given to a score of useless, fashionable accomplishments, it would be no longer the profound mystery that it is, and rogues and villains would stand unmasked before the gaze of all, and in order to associate with honest citizens would be obliged to amend their lives or be shunned as are vicious beasts and venomous serpents, whose physiognomy is understood and consequently serves as a warning to people to "stand off" or be bitten. Children even are governed by the appearance of the physiognomy in their dealings with animals. As proof I offer the following: A little girl living in the Santa Cruz Mountains once told me that when she saw a snake with a head pointed like an earth-worm she was not afraid of it, but when she met one with a broad, flat head she took a stick and killed it, for that sort were poisonous. If people were as much on their guard against the low, broad, flat-headed human serpents whom they meet, they would not be so often stung by them, for form here, as elsewhere in Nature, carries the same meaning that it does in the snake, viz., secretiveness, destructiveness, revenge, low instincts, bad temper, and very little, if any, Conscientiousness.

Where Conscientiousness is large it will influence all the other faculties, and will assist in producing thoroughness in all that one undertakes. It gives a great deal of force and courage in moral movements, and to the unskilled reader of character seems often to be combativeness or egotism, so earnest and forcible are its manifestations. Many delicate women, without a particle of true combative force, will push forward a great moral movement, such, for example, as the temperance cause or labor reform, with a vigor and boldness which resembles combativeness, but which is the effect of large Conscientiousness. When associated with Credenciveness and Veneration it will lead the infirm even to deeds which endanger life.

Each faculty, when largely developed, exhibits great power, and Self-will, when very large, throws out a force which is as palpable and tangible to the sensitive as is the presence of any material object. Large Conscientiousness makes itself felt in every company and community, and villains stand rebuked in the presence of those who are endowed with a large share of moral force and courage.

Integrity, rectitude, and moral sense are exhibited in varying degrees in many of the higher animals. The horse and dog are notable examples of its action. Indeed, some of these creatures have exhibited a higher grade of morality than many savage tribes,

and would put to blush many human beings who have had the advantage of church and school education. Monuments have been erected in various cities in memory of the fidelity to a trust or faithful attachment of dogs to their masters. The most honor and honesty among animals is exhibited by those whose bony systems predominate, and among these classes the square-boned ones are the most honorable. Compare, for example, a squareboned mastiff with the round-boned fox, and you will have a fair understanding of the relative degree of honesty revealed by these two diverse forms and structures.

THE FACULTY OF FIRMNESS.

"Come one, come all, this rock shall fly
From its firm base as soon as I."

Definition.-Stability, perseverance, resolution, pertinacity, fixed methods; steady, persistent action; decision, endurance, courage, fortitude.

Excess of Firmness results in stubbornness and unreasoning dogmatism, and produces a hard, obdurate, unlovely character.

Deficiency of Firmness creates a vacillating, shifting, changeable disposition, without perseverance or capacity to carry plans and works to a finality. It makes one seem cowardly, and the lack of a developed chin has always something in it suggestive of inferiority, for no animal has a chin, and when the human being is greatly lacking in this respect he possesses the unstable character of an inferior animal.

Facial and Bodily Signs.-The most decisive facial sign of Firmness is the length downward and forward of the chin. Other facial signs are projecting check-bones and a square, bony forehead. A predominance of the bony system affords the best illustration of this faculty, and the bodily signs are shown by large bones and joints, long and square-boned hands and fingers, prominent knuckles, and flat, bony feet.

The sign in the chin is the most reliable facial evidence of perseverance and steadfastness. A receding chin shows a decided lack of this faculty.

DESCRIPTION OF FIRMNESS.-As this faculty is caused by a fine development of the bony system, we shall find its principal sign in the length downward and forward of the lower jaw-bone. Where the bones of the lower jaw are long and broad, we may be sure that the osseous system is one of the chief systems of the body; hence, the capacity for firm, unyielding, persistent action will be present. The force evolved from the action of this trait represents

a certain kind of will-power or determination, yet is not pure Self-will. This faculty is derived from the muscular system, and will be described hereafter. Firmness must not be confounded with the former, for its methods of action, as well as its origin, are quite different, and after analyzing the two one would never confound them.

Firmness is a quiet, persistent force which carries, measures, and pursues plans in a calm, patient, and continuous manner, without noisy demonstration. It gives to the character the power to follow a purpose or plan with fidelity until it is accomplished, and those possessing it largely will keep the mind fixed upon a plan for years, and carry it out successfully to the end; even if great and innumerable obstacles intervene in the meantime, they will again and again return to the plan or purpose, and are never satisfied until the object is achieved. The faces of all persons who have made their mark in the world in any great enterprise disclose this sign in the face.

The bull-dog among animals is an excellent illustration of this trait, and exhibits in his physiognomy and bony build the unfailing signs for persistency. The ass and mule are examples of the perversion of this faculty. In these creatures we find an excessive development of bone, hence an excess or perversion of firmness, which results in obstinacy, contrariness, mulishness, perversity, dogged obstinacy, and unreasonableness. In contrast to these animals, both in character and formation, we find the several deer tribes, as, for example, the red deer, the fallow deer, the wapiti, and the roebuck. These animals have relatively less muscle than bone, and present in the contour of their jaws a most decided difference from that of the ass and bull-dog, the fox, and sheep. These animals are possessed of little firmness or persistency, and present entirely different characteristics and bodily formation from the first-mentioned animals.

Those persons whose lower jaws exhibit an excess of bone are like the mule and bull-dog in character, and, like these creatures, always show a desire to hold back and dissent from views and plans which would benefit them, if adopted, but which are opposed spontaneously and without cause by those who possess this excess of bone and obstinacy. When questioned as to the reason for this opposition, they reply, "Oh, I just felt that way." They have no reason to offer, and this answer reveals the natural and instinctive action of the perversion of this most useful and moral faculty.

Firmness assists all other traits, whether of the intellect or moral nature; so, also, does it assist the rogue in his wickedness, but, as the osseous system is not conducive to immorality, we shall