CHAPTER VI.

THEORIES OF THE MODE OF ACTION OF CERTAIN TRAITS.

"No impartial judge can doubt that the roots, as it were, of those great faculties which confer on Man his immeasurable superiority above all other animate things are traceable far down in the animate world."-HUXLEY.

T

HIS age is peculiarly one of invention, of scientific research, investigation, and demonstration. The invention of the numerous and varied instruments used in the discovery of the laws and application of the apparently inexhaustible forces of Nature proves to us that there is nothing created in vain. Recent discoveries in light, color, sound, electricity, and the atmospheres are opening to us the most subtle powers in the great laboratory of Nature. Examine them as we will, destructive as many seem, they have each a use in the great scheme of Nature. Electricity is a creator and a destroyer; air tears down and rebuilds; the atmospheres tend to both life and death. The forces which seem beneficent act also a malevolent part. Why is this? Why does God permit sin?

These are questions which theologians have grappled with, unsuccessfully, for centuries. It is only the scientist who, aided by a persistent and intelligent "interrogation of Nature," can answer these questions. The invariable conclusion will be, that everything has its use and place in the world; that nothing is made in vain; that thunder and lightning are useful; that birds. and beasts of prey are necessary. Even snakes, gnats, flies, fleas, and other destructive and annoying creatures have their use in the world.

So in the human family all those passions which, unrestrained and not balanced by justice and reason, cause destruction and suffering, are, in the present undeveloped condition of large numbers of persons, useful and essential to their preservation. Jealousy, revenge, suspicion, force, secretiveness, and conceit, all assist defective individuals in maintaining their lives, happiness, and property. None of these traits would exist in a hurtful degree were all persons born balanced; but as long as natural laws are ignored in the propagation of the race, just so long shall we have to contend with the sin and misery caused by defective, weak, or overforceful

individuals. If a few generations were to live in accordance with a knowledge of "revealed religion," as shown by the laws of physiology, anatomy, hygiene, and physiognomy, and other divine sciences, they would almost regenerate the world, and sin—that is to say, unbalanced, defective beings-would soon cease to be propagated. We are in the transition state, moving from the lower to the higher. Human nature, like all growths, has its order of progress marked by laws which are unerring. It is our province and duty to seek these laws and apply them, in order to facilitate man's rise to that high and holy estate which is his destiny.

The first step toward this much-desired result must be to understand the meaning of the forms and faces about us; next, what causes produce them; and then to make use of this knowledge to create higher types. The only reparation we can make to the world for our failings is to assist in perpetuating a race which shall be as noble as the laws of science can create. Most persons love and propagate the race instinctively, without any other guide than their feelings in the matter. Is this worthy such an exalted character as the highest development of evolution claims for himself? The major part of the world live in their instincts, as do the animals, but without the restraint which holds the animal to the due observance of the law of his being, and which prevent him from making the stupid and miserable failures in modes of living, propagation, etc., which man, with all his boasted reason and freedom of action, is continually repeating over and over again.

How many persons, observing the action of love, jealousy, revenge, suspicion, secretiveness, self-conceit, and the like, pause to reflect for one moment on the laws or rationale of any of these passions or traits? None of these traits in excess are to be found in a well-balanced character; that is to say, where reason, intelligence, morality, and practicality are about equal. Of what use are secretiveness, self-conceit, suspicion, or jealousy, to such persons?

If we analyze the face of Washington and read his biography, we shall find that no such traits dimmed the splendor and nobility of his life. His countenance discloses an equilibrated condition of the five superior systems of functions, and the signs for quality, or a high condition of all his powers, are also observable. In such persons the petty passions have neither place nor use. Only those who are feeble or lacking in some respect exhibit any of the abovementioned vices. As an illustration of this principle, I quote the following from Lavater. He observes:—

I once asked a friend, “How does it happen that artful and subtle people always have one or both eyes rather closed?" "Because they are feeble," answered he; "Who ever saw strength and subtlety united?"

It is often argued that these passions are "human," and that as long as humanity exists we shall exhibit these infirmities. Now, had we never observed characters without such passions we might agree to this argument; but we find many persons (some distinguished, others unknown to fame), who have happily inherited well-balanced organizations, destitute alike of weakness and vices, and these are certainly as "human" as the others. I firmly believe that if religious people would, for one generation, pay as much attention to the right generation of their offspring as stock-breeders give to improving cattle, we should succeed in breeding out many moral defects, mental weaknesses, and physical blemishes. A knowledge of the human face is the first essential to this end. A stock-breeder comprehends all the points of a fine horse before he endeavors to improve its progeny. He also understands what combinations to make in order to produce superior animals; in fact, he studies the physiognomy of the animals; that is to say, the meanings of their size, form, color, quality, and proportion, and how to combine them to produce certain desired results. This is done by the exercise of his observation and reason. Is it not quite as important that the same faculties should be used in the improvement of the human race?

According to my way of thinking, there can be no higher religious act than the endeavor to create a human being on improved or scientific principles. The mass of humanity are at the present time living in utter ignorance of themselves. They do not know the meaning of one single sign of character in the face. They do not comprehend the signification of the form, size, color or quality of the nose, the mouth, the eyes, the chin or forehead. They are unable to judge with certainty of the character exhibited in the walk, the voice, the gesture or attitude of those with whom they associate. Most persons attach no importance to such matters, and if the subject is brought to their notice they conclude that, as they extract no meaning from such phenomena, it is impossible for any one else to do so. And yet they understand thoroughly that the shape of the fox, for example, denotes slyness; that of the lion, boldness and strength; that of the hare, timidity; and that of the greyhound, fleetness; but seek not to extend and apply these physiognomical appearances and principles to the human family, where they can be most efficiently used in upbuilding the human race.

The bases of the several passions and their methods of action are as little comprehended as are the signs in the face. The rationale of the love of the sexes, of jealousy, suspicion, conceit, etc., seem to be very imperfectly understood. The following

analysis and description of the action of amativeness, or sex-love, will enable the reader to form a more just and comprehensive view of this important faculty and function:

ANALYSIS OF AMATIVENESS.

Love, or Amativeness, is the fundamental faculty of the human organism. Like other faculties, it has its physical and mental aspects. Just in proportion as the sentiment of Amativeness, or sex-love, is found developed in an individual shall we find that the functional capacity for reproduction is present in the same degree, and this correlation of physical function with mental faculty obtains throughout the entire range of character, not only of the human organism, but it inheres also as a principle in the Animal Kingdom.

In its normal development, it is the most beautiful and conservative of all the traits. It binds together hearts and homes, which serve to make the foundations of society and government sure. Like all other faculties, it is manifested in different degrees and manner by each individual. The location in the face is in the chemical or moral group, and in close proximity to Love of Children, Mirthfulness, and other domestic faculties.

When possessed in a large degree, in combination with Constructiveness, it is most potent in producing the varied kinds of creative talent and art; and all who have excelled in the origi nating of ideas in every department of literature, in sculpture, in painting, and in dramatic representation or fiction,-in short, all those who have shown themselves creative to any great degree,have possessed the procreative power in their physical organization in a marked manner. Exhibited largely, and with a moral balance, it makes the man very much of a man, the woman very much of a woman; and such persons will be more influential in their community than those deficient in this faculty. The latter are the small and impoverished characters one meets with, each hating the opposite sex,-being hated in return; and this arises from the fact that they are not sufficiently sered to appreciate their opposites.

This faculty, exhibited in its physical development, without a balancing degree of Conscientiousness, leads to licentiousness and a violation of Nature's laws, and these are sure to entail suffering on its possessor and on all who come under its influence. This should warn us to observe the law of Nature in regard to the normal use of this function, for every function has a law for its government and protection. Each should seek this law for himself, since that law which may be binding on one does not neces