the social and domestic signs of character are found located in the glands of the face or in the fatty tissues of the cheeks. Benevolence, Love of Young, Mirthfulness, Hospitality, Love of Home, and Economy, with several others, are all inherent in the glandular system, and are sustained by its action. The principal sign for Alimentiveness, or digestion, is the size of the mouth and fullness of the cheeks, and in this sign we find the best evidence of the action of the intestinal system.

A good, practical physiology is needed by those who wish to make a serious and thorough study of physiognomy, in order that they may verify the relation between the several organ systems and the various mental faculties and social sentiments, and the connection of these functions with the signs in the face. Physiology and anatomy should be well understood by one who wishes to become a teacher of this science. A mere mechanical knowledge of the location of the signs in the face will not be sufficient. It requires a good thinker to teach physiognomy. The fact that the facial signs of intellect are exhibited by development of bone, muscle, glands, etc., should of itself be proof of the diverse physical sources of the mental faculties, and a teacher must understand the action of the organ or function which originates each faculty.

Let the reader bear in mind that the dominant facultiesthose the signs of which are best developed-will always influence the action of the weaker ones; thus, very large Self-will will influence the action of all the other traits in combination; so, also, where Conscientiousness is one of the dominating faculties, it will cause one to be thorough and prompt in all his dealings, as well as upright and honorable in money matters, and will exercise a controlling influence over all the mental faculties. The interaction of the faculties will be treated of in the chapter on "Localities and Descriptions of Signs in the Face."

The three grand divisions are indicative of the three primitive functions, viz., those of digestion, respiration, and motion, and these are represented by the eyes, nose, and mouth. As evolution advanced the lower animal organism to greater development and perfection, other facial features and mental faculties were evolved, and accordingly we find in the most developed races of man a perfected chin, forehead, and nose. With the perfection of these features we observe the accompanying higher faculties of Conscience, of Reason, and ability for Art, Science, and Mechanics; Conscience is exhibited most decidedly by the development of the width of the bones of the chin; application or capacity for persistent effort, by its length downward and forward, without which man would be

as unstable as an ape, moving hither and thither without being able to dwell long enough at one thing to perfect it.

The fine development of the nose shows the signs for Art, Literature, Science, Invention, and Will. Some of these inhere in and are shown by bone development, while others are found in the muscles. The developed forehead is a human feature entirely, for the most intelligent and mental animals, such as the elephant, the horse and dog, exhibit a forehead which has nothing in common with the form of the human forehead. Some species of the elephant display great sagacity and good reasoning ability, and their foreheads are very high and expansive, which gives them a majestic appearance; yet their forehead is distinctively animal-like in form, while their long; cautious, sagacious nose or proboscis reaches to the ground. No animal has a chin or a nose rising high and clear above the plane of the face, except the nose-ape (Semnopithicus nascius), and this feature in this animal lacks entirely the human form, and hence betrays no evidence of its being the indicator of superior intelligence in this animal. In the reading of character the nose must always be considered the most important as a mental feature; the eyes next most important, as denoting emotion; and the chin, as indicating the moral sense. The forehead, although a later and distinctively human feature, is not so well adapted to the exposition of mental traits as the nose. It is true the lower part of the forehead, that part surrounding the eyes, is a revelator of the practical capacities of man; but the nose will reveal that to a large extent, besides disclosing many other mental traits; for in this feature we find the signs for Art, Mechanism, Science (in the height and length of the bones), Music, Inventive and Analytical capacity, and are also able to discover the grade of activity of the brain by the size of the nostril. The nose is, hence, the most important feature and stands in a central position, and by its relation to the lungs, heart, and brain, exercises a controlling and dominating influence upon every part of the mental life. Without viewing the upper part of the forehead at all, the good physiognomist is able to describe the amount and kind of reason with which one is endowed, for the nose in its perfection sums up the higher mental traits of the man. The functions of digestion and the faculties of social and domestic life are found best indicated by the mouth and its surroundings, but where we wish to comprehend the mental power of a man we can safely rely upon the shape and size of his nose for the proof, without regard to his eyes, mouth, or forehead.

It is true that a finely-developed mouth, such for example as Goethe's, is never seen in the physiognomy of a commonplace per

son, for such a refined mouth shows general development and refinement of mind, which will be naturally accompanied by high mental powers. Such mouths are never seen where the vegetative system predominates, for, although this system is par excellence the purely domestic one, yet where this system is the dominant one in a person the signs as well as accompanying traits are in a comparatively undeveloped state, hence cannot reveal the most developed character even in the domestic faculties, for here the traits are more purely animal-like or primitive; but with greater perfection of the other parts the sentimental and mental phase of the domestic faculties will be exhibited, hence greater purity and refinement of all the faculties as well as of the faculties of Amativeness, Love of Young, etc., will be present.

One of the indications of the faculty of Intuition is a broad and high forehead, but this may be also known by a large, bright eye, quite as well as by the size of the brain, for the size of the eye shows the expansion of the optic nerve, and this expansion denotes the ability to receive vivid impressions.

Reference to the numbers on the cuts in this chapter will give the reader clear and distinct ideas of the precise locality of each sign. Later chapters will describe their appearance, so that the reader will by observation be able to trace as on a map all of the signs for mental as well as physiological traits.

I think it will be apparent to all who will give attention to the subject that the face was intended to be the register of all existing bodily and mental conditions, and that the outlines of the entire body, as well as the shape of the limbs, hands, fingers, etc., are all assistants to character-reading, and that each part is corroborative of all other parts.

No physiognomist has, as far as I am aware, ever given the five principal organ systems of the body and the fifty mental signs a facial localization as I have here, and, as I have discovered nearly all of the functional signs, I have left but little for those who come after me to do in this direction.

CHAPTER II.

LOCATION AND DESCRIPTION OF SIGNS OF CHARACTER IN THE FACE.

"There are mystically in our faces certain characters which carry in them the motto of our souls, wherein he that can read A, B, C can read our natures. The finger of God hath left an inscription upon all his works, not graphical or composed of letters, but of their several forms, constitutions, parts, and operations, which, aptly joined together, do make one word that doth express their natures." *-SIR THOMAS BROWNE, M.D.

N numbering and naming the facial signs, I would not have it understood that I have given a complete list of the human faculties. The human mind has probably more than fifty

and distinct faculties; these will be, from time to

time, added to and located in the face. All the faculties can be educated by cultivation and strengthened considerably; they can also be weakened by disuse. Of the educability of the faculties, Lavater remarks that

The stronger the change of mind and the oftener it is repeated, the stronger and deeper and the more indelible is the facial sign. Morally deformed states of mind have deformed expressions. If incessantly repeated, they stamp durable features of deformity.

This remark is eminently just, yet it requires a knowledge of scientific physiognomy to understand many of the expressions of the human face.

The adaptability of the human mind is one of the chief factors in the evolution and upward progress of the race, making possible a very high grade of mental and physical development; in short, conducing to human perfection, a condition which I believe to be the ultimate destiny of humanity on this planet. An educated conscience is better able to apprehend and imitate the highest ideal of justice and honor than is the same faculty left to its natural mode of action. It is a conscientious sense of duty which leads religious fanatics to throw themselves under the wheels of the car of Juggernaut; yet the same conscience, educated and trained, would abhor the sacrifice of life. Conscience must be balanced by

reason to make it of the highest efficiency. It is just the same with other faculties. Benevolence must be balanced by reason and practicality, else wrong ensues and a really good faculty becomes an instrument of evil.

* Religio Medici, Sir Thomas Browne, M.D., p. 167.