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 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.

eyes,

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 separate 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.

Benevolence must be

It is just the same with other faculties. 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.

Many of the prevalent Art-ideas in regard to what constitutes true beauty are so false and far removed from Nature and normality that it is difficult for people to regard as immoral any appearance which Art stamps as beautiful. Art does not profess to be a revelator of Nature and of character, only an imitation of it; hence, we are necessarily obliged to resort to science for our interpretation of Nature's phenomena. Art has never given us the key to character, for it does not deal with vital interior principles.

In the description of signs in the face, I will state at the outset that the facial signs of character are the same in man as in woman, and that man does not possess a greater number of mental faculties than woman. Woman is a more perfected creation than man and is higher, by reason-first, of quality, or fineness of organization, and, secondly, because she possesses two more functions than man, viz., gestation and lactation.

The popular idea ascribes to man the possession of a distinctive mental construction, for the reason that he makes greater use of a certain set of faculties, viz., the logical, to the exclusion of another set, the emotional.

Woman has lived so long and so exclusively in her emotional nature, in her feelings, sentiments, and affections, and has so long and persistently ignored reason and logic, that it has come to be generally understood that the female mind does not possess the same number or kind of traits which distinguish man's intellect. Because man's head is larger it is argued that he is superior. Now, the idea that his head is larger than woman's is a fallacy. Man's head, in proportion to his larger body, is not larger than woman's, in proportion to her smaller body; so here a balance is at once struck in regard to size.

Now, in regard to the possession of the same number of mental traits. I have never observed a man who possessed a single faculty which was not common alike to woman.

The fact that man has developed his muscles until they are enormous in size, and that woman has used hers so little as to be in some instances very small indeed, does not prove that woman has no muscles, but only that she has neglected to develop them as man has.

It is just the same with the intellect of the two sexes. Man has developed his reason, boldness, will, and courage, and woman has cultivated her emotions, weakness, timidity, and modesty, and has neglected her logical faculties, will, and courage; thus the sexes have become unbalanced,-out of harmony, in a great measure, and until woman cultivates her reason, will, physical strength, and courage, and man develops more pure affection,