of Imitation and Mirthfulness in a large degree, and most of them will be found deficient in Self-esteem, but large in Approbativeness; for it is not their own esteem that they desire and which satisfies them, but the approbation of their audiences. A large propor tion of them have a short upper lip-relative length of the upper lip indicating a good development of Self-esteem. An individual with large Self-esteem being self-sufficient—that is, more given to regard his own opinion of himself than to accept the estimate of others in regard to his character-feels no particular sensitiveness as to what others think of him, and therefore depends upon himself, just as he is, for the power to attract and hold the esteem of others. Selfesteem lends dignity to its possessor, and creates a substantial and decorous demeanor, which, in itself, has the power to fasten the good opinion and attachment of others, and he therefore needs none of the fascinations of imitative talent to attract friends to himself. Indeed, every one could not be attracted by the same qualities, and so Nature gives this infinite variety and diversity for the satisfaction of our minds and for the varied uses of mankind.

Where Friendship is lacking we often see Benevolence compensating the character. Where Constructiveness is wanting Size and Form assist, by an increased development, in making the individual useful in some branch of mechanical art. Many persons possessed of highly artistic natures very often exhibit a large share of Acquisitiveness, and sometimes evince a strong commercial spirit; this acts in a compensating manner, and takes the place in them of the practical faculties. This system of Compensation inheres in the entire mental constitution. Later on I shall refer to this subject and to the localizing of signs of character. Enough, however, of the compensatory action of the mind has been shown to illustrate its methods.

The preceding consideration of the sub-basic principles of physiognomy leads us to regard the following laws as established, viz.:

The size of the nose (governed by quality) is the measure of power, both of the mental and physical nature.

The form or shape of the nose indicates the kind or direction of the power.

Quality of the skin, hair, and eyes is decisive as to the grade of the individual, mentally and physically.

Color of the skin, hair, and eyes is indicative of the amount of force present, and of the health conditions.

Proportion or harmonious development of the face denotes balanced character and equilibrium of the bodily functions.

Good health is essential to normal action of body and mind.

Compensation is the endeavor of Nature to assist unbalanced

organisms.

This exposition of the sub-basic principles of physiognomy will teach the reader that in analyzing the character very many principles are involved and must be considered in order to render a just reading of the face. Besides the requisites here mentioned for consideration, there are many facial expressions which have been acquired by long use or misuse, which always leave their impress indelibly stamped upon the countenance. A man can no more work as a blacksmith for years without showing the increase of muscle in his arms than can one use constantly the same set of muscles in the face without their leaving a permanent indication of such use. By watching closely the movements of the mouth in talking, one can form a very good estimate of the kind of language which that mouth has been accustomed to utter -whether it be kind, gentle, and loving, or cross, peevish, badtempered, and profane. The record is indelible, and cannot be easily erased or changed except by long practice in another direction. All abuses of the physical functions write their record upon the face. The dram-drinker, the sensualist, the glutton, as well as the sneak and liar, may be all detected by a close observer who has learned to apply the rules of scientific physiognomy.

Of this tendency of the muscles to reveal long-continued states of mental and physical abuse, Dr. John Cross remarks:

It lies with physiognomy to detect the impostor; for however well he may manage to jabber about morality, honor, or even religion, yet he cannot hinder the muscles without from obeying the central impulse, nor can he prevent an organ whose function is perverted from falling, according to the self-accommodating power, into color, size, and shape most suitable to the performance of this perverted function.*

* An Attempt to Establish Physiognomy upon Scientific Principles, John Cross, M.D., p. 12. Glasgow, 1817.

CHAPTER V.

RATIONALE OF PHYSICAL FUNCTIONS AND MENTAL FACULTIES AND THEIR SIGNS IN THE FACE.

Whether the soul be air or fire, I know not; nor am I ashamed, as some men are, in cases where I am ignorant, to own that I am so."-CICERO.

"It will be understood by the word Mind we do not designate the intellectual operations only But the word Mind has a broader, deeper signification; it includes all sensations, all volition, and all thought; it means the whole Psychical Life. And this psychical life has no one special centre; it belongs to the whole and animates the whole."-GEORGE HENRY LEWES.

T

HE plan of this system of physiognomy would be incomplete were I to omit the rationale, or theory, of the action of the several organs and systems of functions comprised in the human body, and which assist in producing the various social, moral, and mental phenomena observed in the actions of the individual, and which collectively I term Mind. Many philosophers have endeavored to ascertain the basis of mind; and by mind I mean that class of phenomena called reason, sentiment, mental operations, morality, the emotions, the passions, such as anger, jealousy, fear, hope, love, friendship, etc.

The action of these is generally considered to be the result of brain- or will- power, with which the interior organs of the body have little or nothing to do. Theologians teach us that the influences prompting many of the emotional states, such as anger, hatred, revenge, jealousy, and the like, are created by a spirit denominated a "devil." The acceptance of this theory would end all further inquiry on the subject. My observations do not corroborate their explanation of these phenomena, and I am consequently forced to bring against this view the Scotch verdict of "not proven." My theory of the passions, so-called, will be found in the chapter on "Theories of Certain Traits," and the face read scientifically will corroborate this theory.

Many diverse methods of ascertaining the basis of mind have been employed in all ages, yet without satisfactory results. Philosophers both in ancient and modern times have pursued the method of sitting in judgment upon their own mental states, and have analyzed their mental processes, in order to give a rationale

of mind. These observations have been made without reference to bodily conditions by treating of the mind as an entity, something almost separate from the body, and not co-operating with it, but acting in concert with another entity denominated a "soul.” This view of mind has met with popular acceptance for ages, and to this day the most crude, hazy, and uncertain idea of the location and construction of the mind is prevalent even in the most cultivated circles. So vague and indistinct is the understanding in regard to mind that for two thousand years the words "soul" and "mind" have been used synonymously. A reference to the literature of the past will show that this nomenclature was popular among all classes of writers. Since the wonderful invention of mechanical instruments which the last century has witnessed, the instrumentalities essential to experiment in all departments of study have been increased; hence it is that men have been enabled to commence anew, and with improved implements, the investigation of mind on a more scientific basis than that formerly employed by the old-time philosophers. Experiment has been followed by demonstration, until now the best anatomists and physicians-especially those having charge of the insane, the feeble-minded, the defective and the criminal classes—have become more enlightened on the subject of mind and its sources and seats. Their experience has led them to take a more comprehensive and practical view of mind, and one less imaginary and sentimental than those promulgated by ancient faiths and philosophers.

Phrenology appeared early in the present century and did a great work in breaking up the idea that mind was a unit, which was one of the fundamental errors of the old school of philosophy. Yet phrenology, radical, daring, and progressive as it was compared to the then existing theories, was in its basilar construction erroneous. The theory that mind was composed of many separate parts, each having a “local habitation and a name," was an innovation and a step forward; but when it took the ground that mind is shut up in the brain, and held it a prisoner there, and that all mental powers proceed from that source and are confined to that locality, it formulated an error, of which its founders were not, of course, aware. They did a good work in their day, according to their best light, and the world is the better for it; but modern science reflects sufficient light of a more advanced character; hence

Phrenologists are bound by all laws of truth and science to advance with the age, and give a more scientific explanation of mind, and connect their theory and observations with the entire nervous system and visceral organization. (Lewes.)