not for an instant dissevered from a physical succession. The only supposi tion is that mental and physical proceed together as undivided twins.*

Other eminent observers, as Sir Charles Bell expressed it, are beginning to have "a firm yet dim conviction that the mind is not confined either to the brain or nervous system." Mr. George Henry Lewes' remarks on this point are not without interest. He observes:

I feel myself justified, therefore, in considering that ideation is the form of cerebral sensibility which is determined by connection with the ganglia of visceral sensation. It was formerly believed that the heart, the liver, and the spleen were seats of the passions. Popular language still preserves this notion, but Bichat was the last great anatomist who countenanced the doctrine. Since that doctrine has fallen into discredit there has been an undue neglect of the important fact which it endeavored to explain, viz., the immediate influence exercised over the emotions by the condition of the viscera, and the influence exercised over the viscera by the state of the emotions; both the ancient and modern are reconciled in the view I have put forth, which makes the viscera the main source of emotions, just as the organs of sense are the main source of ideas.†

I shall bring forward, as I proceed, the strongest proof of my position, that mind is to be found in the action of the organs of the several viscera and other functions, as well as in the nervous ganglia of the entire organism. It is true that no scientist has, so far as I am aware, brought forward the main principles which I here present. It remains for me to claborate and carry to a finality my theories in my own particular branch of science. At the same time, it is a very great recommendation to my theories that they receive the support (in any degree, however remote) of the best and most advanced thinkers. Although the task of connecting the proof has fallen to me, it is both a task and a pleasure. It is made the easier, for the reason that I have the whole world of living animal and human organisms from which to derive my proofs.

We will now commence our investigations in the chemical or primitive system of the body and analyze the signs in the chin.

THE KIDNEY SYSTEM.

Analysis of Conscientiousness.—The kidney system creates or evolves Conscientiousness, Integrity, Morality. The width of the chin, caused by width of its bony structure, denotes Conscientiousness, as well as the strength and action of the kidney system. A narrow, retreating chin shows that the kidneys are narrow and small; a broad, bony chin (if the eyes are well colored) announces

Function of the Brain, David Ferrier, M.D., p. 256. [Italics the author's.] † Physiology of Common Life, G. H. Lewes, p. 84.

strong, large, or broad kidneys and relative breadth at the "small of the back," as it is termed. By the kidney system I mean not only the kidneys, but the several ducts and the bladder, as well as all the apparatus included in the performance of its functions; that is to say, all of the fluid circulation of the body concerned in the excreting of the fluid waste and the fluid upbuilding of the entire body. Taking into consideration the fact that 75 per cent. of the human organism is composed of water, the importance of water as a fluid solvent of all the materials taken into the system, as well as its very important office as the carrier of all the materials through the veins and absorbent and secretory tubes to the several tissues involved in the human organism, it must be apparent that upon the power and activity of the fluid and kidney systems man depends very largely for the purity and integrity of his physical powers, hence of his moral nature. If the kidney system is not capable of excreting the waste of the fluid circulation, it is thrown back or retained in the body, thus destroying the soundness and integrity of the whole organism; or, if the fluid system fail, as a common carrier, to convey the particles of lime and other materials needed in sustaining the power of the bony system; or, if the fluid circulation is incompetent to perform its mission in conveying other materials in their right proportion to their several destinations, the organism will suffer from an unbalanced condition in its physical as well as in its moral development. We cannot separate cause from effect; one cannot be moral without the physical powers first possess purity, integrity, and equilibrium in their components and action. Some may object to this showing of the dependence of the moral powers on the physical functions, as antagonistic to Theology. Now, if we could exhibit morality without the use of the organs and members of the body, this theory would be untenable. If Theology cannot agree with the laws of God as shown through the laws of Nature, so much the worse for Theology.

Morality is related to the use of the members and organs of the body; we cannot be immoral without using them. We can be neither moral nor immoral in thought alone. It is by the improper use or diseased conditions of our organs and members that we can become immoral. Morality is not a mere sentiment; it is not a matter of belief or speculation, but a living, actual reality, related to the right use of our physical powers. Almost every individual will admit that certain persons look more honest or moral than certain others; also, that some are very sensuallooking. The investigation of their conduct often proves that their lives and their looks correspond. Now, what creates this

correspondence and causes the difference between moral and immoral persons? Is it the nature of their surroundings alone! No; for, with equal opportunities and temptations, some are able to conduct themselves with more morality than others. Is it not, then, in inherited organisms? Is it not in certain combinations of organs, bones, blood, muscle, and tissue, so placed as to produce certain forms, which, by virtue of these inherited forms, the individual is able to be either moral or immoral? Is it possible for us to know how these moral or immoral qualities are produced, and are we not capable of understanding which forms are most inclined to morality or immorality? I claim that all this can be known; and not only that all these qualities can be detected, but that, by judicious mingling of forms and systems, vices can be bred out of and virtues bred into the human family, just as it is done with the lower animals. What we need to know is, first, the meanings of the several organ systems and forms of the body; and then a wise and judicious combination of these principles, added to hygienic diet and health conditions, and moral and intellectual surroundings.

Since the theological and metaphysical method of investigating the bases of mind have given way to the physiological and demonstrable method, it is shown by our best thinkers, those who have had experience with the defective classes of mankind,—that morality, as well as immorality, is a matter of physiological organization. The following, from the pen of Dr. Henry Maudsley, discloses to us that he comprehends the intimate connection between defective organisms and lack of moral sense. He observes:

The observations of intelligent prison surgeons are tending more and more to prove that a considerable proportion of criminals are weak-minded or epileptic, or come of families in which insanity or some other neurosis exists. Mr. Thompson, surgeon to the general prison of Scotland, has gone so far, recently, as to express his conviction that the principal business of prison surgeons must always be with mental defects or disease. He holds "that there is among prisoners a distinct and incurable class marked by peculiar low physical and mental characteristics; that crime is hereditary in the families of criminals belonging to this class; that this hereditary crime is a disorder of mind belonging to this class; and that this hereditary crime is a disorder of mind having close relations of nature and descent to epilepsy, dipsomania, insanity, and other forms of degeneracy. Such criminals are really morbid varieties, and often exhibit marks of physical degeneracy, spinal deformities, stammering, imperfect organs of speech, club foot, cleft palate, hare-lip, deafness, paralysis, epilepsy, and scrofula."*

Here we have the evidence of one who has had great opportunities to study large numbers of defective and criminal persons,

* Body and Mind, H. Maudsley, M.D., p. 61.

and we find as a result that in a large majority of instances the lack of moral sense is accompanied with some organic defect. How essential, then, that bodily equilibrium and visceral integrity should be regarded as of as high importance as the inculcation of moral precepts. If the persons who had charge of our defective classes, such as habitual criminals, the insane, and the idiotic, understood physiognomy as a science, very great results to humanity would ensue. That the time will come when we shall all be judged and understood by our faces is not, I am convinced, far distant, and herein lies the opportunity for race-improvement by design; for, when men have learned to recognize the criminal or insane neuroses, as exhibited in the face, they will undoubtedly refrain from intermarrying with those who would be sure to curse instead of bless posterity by reproducing their own weaknesses.

The more we investigate the effect of intoxicating drinks upon the system, and observe the utter absence of moral sense and self-control which follows their excessive and habitual use, the better we shall comprehend the terrible devastation and moral degradation which a diseased condition of the kidney system induces, for it is this system which receives the brunt of the shock in cases of long-continued inebriety. It is true that in these cases the heart, the liver, and the stomach are all involved in the general depreciation of moral and mental vigor; but the kidneys, being the largest excretory organs of the body, and those which, by excreting the fluid waste of the body, are the most important organs in the system, receive a larger share of labor and of the impurities of the organism engendered by excesses and the consumption of poisonous liquids. The faces of habitual criminals, or those in society who are morally weak, may be known by narrowness of chin, and many intelligent persons who have inherited apparently good intellects will often become criminal through a lack of conscientiousness and firmness, while at the same time they are intellectually conscious of the enormity and consequent sad results of their conduct. But, as Dr. Maudsley justly remarks, "some go criminal as others go insane-because they cannot help it." Added to the narrowness of the chin, we often observe in the same individual shortness of the chin also. Where these two appearances are combined, a lack of firmness, endurance, patience, and perseverance, a disposition to fly from one pursuit to another, will be present, and in this case it is almost impossible to make the subject successful in any department of learning or trade. These people remind one of the apes, whose chins (if they can be said to have chins) resemble theirs, and, as all know, these creatures cannot be trained to useful labor, notwithstanding their very keen, quick

observation and agile movements. Indeed, with the deprivation of the moral sense, it often happens that there is, as a compensation, an acute and cunning intellect.

No degree of moral sentiment will compensate one for absence of a true, inherent moral faculty. It cannot be comprehended even by those who are thus deficient. It behooves us, therefore, if we would be truly religious, truly conscientious, to eat and drink and order our habits in such manner as shall lead to a fine and strong development of the kidney system. All peppers, spices, intoxicating liquors, tea, and coffee should be avoided, and medicated food, such as contains drugs, spices, soda, saleratus, etc., should be eschewed. A man with weak or defectively organized kidneys cannot expect to live to old age. It is possible to exist many years with disorders of other organs, but the faces of all aged persons that I have ever seen have the sign for the kidneys well defined. It is right to inculcate moral sentiments, honesty, honorable motives, and fidelity to principle and truth. These ideas must be taught and kept constantly in the minds of old and young, but a strict regard to physiological truth and principles is equally binding, if we would save either soul or body here or hereafter.

There are so many fine gradations of each faculty discoverable in different persons that it is quite impossible to describe them all. They must be comprehended by the observer through his acquaintance with the laws and principles of scientific physiog nomy. Conscientiousness, for example, has as many different modes of manifestation and degrees of power as there are persons. So has love, and, indeed, it is the same with every mental faculty. But if we wish to consider integrity in its largest sense we must analyze it, and discover, if possible, its constituents. Many persons have the faculty of speaking the truth, and who are, at the same time, quite lax in regard to the payment of their just dues, and others act vice versa. Ordinary observers content themselves with calling such persons "inconsistent," but the scientific physiognomist, aided by the light of its principles, understands that these persons are true to the law of their organization; that they are entirely consistent with their physiological and anatomical combination and proportions. There is an integrity of the bony system and an integrity of the muscular system, as well as of the glandular, the nervous, the thoracic, and the brain systems. When an individual inherits all these systems in about equal degrees of power, and they are of a high quality, then we have a man of integrity in its highest sense. A man may possess an integrity of the bony system, and he will be naturally and spontaneously inclined to morality, without fear or hope of reward; that is to say,