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Title: How to Read Human Nature: Its Inner States and Outer Forms

Author: William Walker Atkinson

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Most recently updated: October 23, 2024

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*** START OF THE PROJECT GUTENBERG EBOOK HOW TO READ
HUMAN NATURE: ITS INNER STATES AND OUTER FORMS ***

HOW TO READ
HUMAN NATURE:

ITS INNER STATES AND

OUTER FORMS

By WILLIAM WALKER ATKINSON

WITH NUMEROUS ILLUSTRATIONS

L. N. FOWLER & CO.
7, Imperial Arcade, Ludgate Circus
London, E. C., England

1916
THE ELIZABETH TOWNE CO.
HOLYOKE, MASS.

Copyright 1913
by
Elizabeth Towne

HOW TO READ
HUMAN NATURE

CONTENTS

Chapter Page
I. Inner State and Outer Form 9
II. The Inner Phase: Character 29
III. The Outer Form: Personality 38
IV. The Temperaments 47
V. The Mental Qualities 68
VI. The Egoistic Qualities 76
VII. The Motive Qualities 81
VIII. The Vitative Qualities 89
IX. The Emotive Qualities 93
X. The Applicative Qualities 100
XI. The Modificative Qualities 107
XII. The Relative Qualities 114
XIII. The Perceptive Qualities 122
XIV. The Reflective Qualities 139
XV. The Religio-Moral Qualities 148
XVI. Faces 156
XVII. Chins and Mouths 169
XVIII. Eyes, Ears, and Noses 177
XIX. Miscellaneous Signs 186

CHAPTER I

INNER STATE AND OUTER FORM

"Human Nature" is a term most frequently used and yet but little
understood. The average person knows in a general way what he and others
mean when this term is employed, but very few are able to give an off-hand
definition of the term or to state what in their opinion constitutes the real
essence of the thought expressed by the familiar phrase. We are of the
opinion that the first step in the process of correct understanding of any
subject is that of acquaintance with its principal terms, and, so, we shall
begin our consideration of the subject of Human Nature by an examination
of the term used to express the idea itself.
"Human," of course, means "of or pertaining to man or mankind."
Therefore, Human Nature means the nature of man or mankind. "Nature,"
in this usage, means: "The natural disposition of mind of any person;
temper; personal character; individual constitution; the peculiar mental
characteristics and attributes which serve to distinguish one person from
another."
Thus we see that the essence of the nature of men, or of a particular
human being, is the mind, the mental qualities, characteristics, properties
and attributes. Human Nature is then a phase of psychology and subject to
the laws, principles and methods of study, examination and consideration of
that particular branch of science.
But while the general subject of psychology includes the consideration of
the inner workings of the mind, the processes of thought, the nature of
feeling, and the operation of the will, the special subject of Human Nature
is concerned only with the question of character, disposition, temperament,
personal attributes, etc., of the individuals making up the race of man.
Psychology is general—Human Nature is particular. Psychology is more or
less abstract—Human Nature is concrete. Psychology deals with laws,

causes and principles—Human Nature deals with effects, manifestations,
and expressions.
Human Nature expresses itself in two general phases, i.e., (1) the phase
of Inner States; and (2) the phase of Outer Forms. These two phases,
however, are not separate or opposed to each other, but are complementary
aspects of the same thing. There is always an action and reaction between
the Inner State and the Outer Form—between the Inner Feeling and the
Outer Expression. If we know the particular Inner State we may infer the
appropriate Outer Form; and if we know the Outer Form we may infer the
Inner State.
That the Inner State affects the Outer Form is a fact generally
acknowledged by men, for it is in strict accordance with the general
experience of the race. We know that certain mental states will result in
imparting to the countenance certain lines and expressions appropriate
thereto; certain peculiarities of carriage and manner, voice and demeanor.
The facial characteristics, manner, walk, voice and gestures of the miser
will be recognized as entirely different from that of the generous person;
those of the coward differ materially from those of the brave man; those of
the vain are distinguished from those of the modest. We know that certain
mental attitudes will produce the corresponding physical expressions of a
smile, a frown, an open hand, a clenched fist, an erect spine or bowed
shoulders, respectively. We also know that certain feelings will cause the
eye to sparkle or grow dim, the voice to become resonant and positive or to
become husky and weak; according to the nature of the feelings.
Prof. Wm. James says: "What kind of emotion of fear would be left if the
feeling neither of trembling lips nor of weakened limbs, neither of goose-
flesh nor of visceral stirrings, were present, it is quite impossible for me to
think. Can one fancy the state of rage and picture no ebullition in the chest,
no flushing of the face, no dilation of the nostrils, no clenching of the teeth,
no impulse to vigorous action, but in their stead limp muscles, calm
breathing, and a placid face?"
Prof. Halleck says: "All the emotions have well-defined muscular
expression. Darwin has written an excellent work entitled, The Expression
of the Emotions in Man and Animals, to which students must refer for a

detailed account of such expression. A very few examples must suffice here.
In all the exhilarating emotions, the eyebrows, the eyelids, the nostrils, and
the angles of the mouth are raised. In the depressing passions it is the
reverse. This general statement conveys so much truth, that a careful
observer can read a large part of the history of a human being written in the
face. For this reason many phrenologists have wisely turned
physiognomists. Grief is expressed by raising the inner ends of the
eyebrows, drawing down the corners of the mouth, and transversely
wrinkling the middle part of the forehead. In Terra del Fuego, a party of
natives conveyed to Darwin the idea that a certain man was low-spirited, by
pulling down their cheeks in order to make their faces long. Joy is
expressed by drawing backward and upward the corners of the mouth. The
upper lip rises and draws the cheeks upward, forming wrinkles under the
eyes. The elevation of the upper lip and the nostrils expresses contempt. A
skillful observer can frequently tell if one person admires another. In this
case the eyebrows are raised, disclosing a brightening eye and a relaxed
expression; sometimes a gentle smile plays about the mouth. Blushing is
merely the physical expression of certain emotions. We notice the
expression of emotion more in the countenance, because the effects are
there more plainly visible; but the muscles of the entire body, the vital
organs, and the viscera, are also vehicles of expression."
These things need but a mention in order to be recognized and admitted.
This is the action of the Inner upon the Outer. There is, however, a reaction
of the Outer upon the Inner, which while equally true is not so generally
recognized nor admitted, and we think it well to briefly call your attention
to the same, for the reason that this correspondence between the Inner and
the Outer—this reaction as well as the action—must be appreciated in order
that the entire meaning and content of the subject of Human Nature may be
fully grasped.
That the reaction of the Outer Form upon the Inner State may be
understood, we ask you to consider the following opinions of well-known
and accepted authorities of the New Psychology, regarding the established
fact that a physical expression related to a mental state, will, if voluntarily
induced, tend to in turn induce the mental state appropriate to it. We have
used these quotations in other books of this series, but will insert them here
in this place because they have a direct bearing upon the particular subject

before us, and because they furnish direct and unquestioned authority for
the statements just made by us. We ask you to consider them carefully, for
they express a most important truth.
Prof. Halleck says: "By inducing an expression we can often cause its
allied emotion.... Actors have frequently testified to the fact that emotion
will arise if they go through the appropriate muscular movements. In
talking to a character on the stage, if they clench the fist and frown, they
often find themselves becoming really angry; if they start with counterfeit
laughter, they find themselves growing cheerful. A German professor says
that he cannot walk with a schoolgirl's mincing step and air without feeling
frivolous."
Prof. Wm. James says: "Whistling to keep up courage is no mere figure
of speech. On the other hand, sit all day in a moping posture, sigh, and reply
to everything with a dismal voice, and your melancholy lingers. If we wish
to conquer undesirable emotional tendencies in ourselves, we must
assiduously, and in the first instance coldbloodedly, go through the outward
movements of those contrary dispositions which we wish to cultivate.
Smooth the brow, brighten the eye, contract the dorsal rather than the
ventral aspect of the frame, and speak in a major key, pass the genial
compliment, and your heart must indeed be frigid if it does not gradually
thaw."
Dr. Wood Hutchinson, says: "To what extent muscular contractions
condition emotions, as Prof. James has suggested, may be easily tested by a
quaint and simple little experiment upon a group of the smallest voluntary
muscles of the body, those that move the eyeball. Choose some time when
you are sitting quietly in your room, free from all disturbing influences.
Then stand up, and assuming an easy position, cast the eyes upward and
hold them in that position for thirty seconds. Instantly and involuntarily you
will be conscious of a tendency toward reverential, devotional,
contemplative ideas and thoughts. Then turn the eyes sideways, glancing
directly to the right or to the left, through half-closed lids. Within thirty
seconds images of suspicion, of uneasiness, or of dislike will rise unbidden
to the mind. Turn the eyes on one side and slightly downward, and
suggestions of jealousy or coquetry will be apt to spring unbidden. Direct

your gaze downward toward the floor, and you are likely to go off into a fit
of reverie or abstraction."
Prof. Maudsley says: "The specific muscular action is not merely an
exponent of passion, but truly an essential part of it. If we try while the
features are fixed in the expression of one passion to call up in the mind a
different one, we shall find it impossible to do so."
We state the fact of the reaction of the Outer upon the Inner, with its
supporting quotations from the authorities, not for the purpose of instructing
our readers in the art of training the emotions by means of the physical, for
while this subject is highly important, it forms no part of the particular
subject under our present consideration—but that the student may realize
the close relationship existing between the Inner State and the Outer Form.
These two elements or phases, in their constant action and reaction,
manifest the phenomena of Human Nature, and a knowledge of each, and
both give to us the key which will open for us the door of the understanding
of Human Nature.
Let us now call your attention to an illustration which embodies both
principles—that of the Inner and the Outer—and the action and reaction
between them, as given by that master of subtle ratiocination, Edgar Allan
Poe. Poe in his story "The Purloined Letter" tells of a boy at school who
attained great proficiency in the game of "even or odd" in which one player
strives to guess whether the marbles held in the hand of his opponent are
odd or even. The boy's plan was to gauge the intelligence of his opponent
regarding the matter of making changes, and as Poe says: "this lay in mere
observation and admeasurement of the astuteness of his opponents." Poe
describes the process as follows: "For example, an arrant simpleton is his
opponent, and, holding up his closed hand, asks, 'are they even or odd?' Our
schoolboy replies, 'odd,' and loses; but upon the second trial he wins, for he
then says to himself, 'the simpleton had them even upon the first trial, and
his amount of cunning is just sufficient to make him have them odd upon
the second; I will therefore guess odd;'—he guesses and wins. Now, with a
simpleton a degree above the first, he would have reasoned thus: 'This
fellow finds that in the first instance I guessed odd, and, in the second, he
will propose to himself upon the first impulse, a simple variation from even
to odd, as did the first simpleton; but then a second thought will suggest that

this is too simple a variation, and finally he will decide upon putting it even
as before. I will therefore guess even;' he guesses even and wins."
Poe continues by stating that this "is merely an identification of the
reasoner's intellect with that of his opponent. Upon inquiring of the boy by
what means he effected the thorough identification in which his success
consisted, I received answer as follows: 'When I wish to find out how wise,
or how stupid, or how good, or how wicked is any one, or what are his
thoughts at the moment, I fashion the expression of my face, as accurately
as possible in accordance with the expression of his, and then wait to see
what thoughts or sentiments arise in my mind or heart, as if to match or
correspond with the expression.' This response of the school boy lies at the
bottom of all the spurious profundity which has been attributed to
Rochefoucauld, to La Bougive, to Machiavelli, and to Campanella."
In this consideration of Human Nature we shall have much to say about
the Outer Form. But we must ask the reader to always remember that the
Outer Form is always the expression and manifestation of the Inner State,
be that Inner State latent and dormant within the depths of the subconscious
mentality, or else active and dynamic in conscious expression. Just as Prof.
James so strongly insists, we cannot imagine an inner feeling or emotion
without its corresponding outward physical expression, so is it impossible
to imagine the outward expressions generally associated with a particular
feeling or emotion without its corresponding inner state. Whether or not one
of these, the outer or inner, is the cause of the other—and if so, which one is
the cause and which the effect—need not concern us here. In fact, it would
seem more reasonable to accept the theory that they are correlated and
appear simultaneously. Many careful thinkers have held that action and
reaction are practically the same thing—merely the opposite phases of the
same fact. If this be so, then indeed when we are studying the Outer Form
of Human Nature we are studying psychology just as much as when we are
studying the Inner States. Prof. Wm. James in his works upon psychology
insists upon the relevancy of the consideration of the outward expressions
of the inner feeling and emotion, as we have seen. The same authority
speaks even more emphatically upon this phase of the subject, as follows:
"The feeling, in the coarser emotions, results from the bodily
expression.... My theory is that the bodily changes follow directly the

perception of the exciting fact, and that our feeling of the same changes as
they occur is the emotion.... Particular perceptions certainly do produce
widespread bodily effects by a sort of immediate physical influence,
antecedent to the arousal of an emotion or emotional idea.... Every one of
the bodily changes, whatsoever it may be, is felt, acutely or obscurely, the
moment it occurs.... If we fancy some strong emotion, and then try to
abstract from our consciousness of it all the feelings of its bodily symptoms,
we have nothing left behind.... A disembodied human emotion is a sheer
nonentity. I do not say that it is a contradiction in the nature of things, or
that pure spirits are necessarily condemned to cold intellectual lives; but I
say that for us emotion disassociated from all bodily feeling is
inconceivable. The more closely I scrutinize my states, the more persuaded
I become that whatever 'coarse' affections and passions I have are in very
truth constituted by, and made up of, those bodily changes which we
ordinarily call their expression or consequence.... But our emotions must
always be inwardly what they are, whatever may be the physiological
ground of their apparition. If they are deep, pure, worthy, spiritual facts on
any conceivable theory of their physiological source, they remain no less
deep, pure, spiritual, and worthy of regard on this present sensational
theory."
Kay says: "Does the mind or spirit of man, whatever it may be, in its
actings in and through the body, leave a material impression or trace in its
structure of every conscious action it performs, which remains permanently
fixed, and forms a material record of all that it has done in the body, to
which it can afterward refer as to a book and recall to mind, making it
again, as it were, present to it?... We find nature everywhere around us
recording its movements and marking the changes it has undergone in
material forms,—in the crust of the earth, the composition of the rocks, the
structure of the trees, the conformation of our bodies, and those spirits of
ours, so closely connected with our material bodies, that so far as we know,
they can think no thought, perform no action, without their presence and co-
operation, may have been so joined in order to preserve a material and
lasting record of all that they think and do."
Marsh says: "Every human movement, every organic act, every volition,
passion, or emotion, every intellectual process, is accompanied with atomic
disturbance." Picton says: "The soul never does one single action by itself

apart from some excitement of bodily tissue." Emerson says: "The rolling
rock leaves its scratches on the mountain; the river its channel in the soil;
the animal its bones in the stratum; the fern and leaf their modest epitaph in
the coal. The falling drop makes its sculpture in the sand or stone.... The
ground is all memoranda and signatures, and every object covered over
with hints which speak to the intelligent. In nature this self-registration is
incessant." Morell says: "The mind depends for the manifestation of all its
activities upon a material organism." Bain says: "The organ of the mind is
not the brain by itself; it is the brain, nerve, muscles, organs of sense,
viscera.... It is uncertain how far even thought, reminiscence, or the
emotions of the past and absent could be sustained without the more distant
communication between the brain and the rest of the body." And, thus, as
we consider the subject carefully we see that psychology is as much
concerned with the physical manifestations of the mental impulses and
states as with the metaphysical aspect of those states—as much with the
Outer Form as with the Inner State—for it is practically impossible to
permanently separate them.
As an illustration of the physical accompaniment or Outer Form, of the
psychical feeling or Inner State, the following quotation from Darwin's
"Origin of the Emotions," will well serve the purpose:
"Fear is often preceded by astonishment, and is so far akin to it that both
lead to the senses of sight and hearing being instantly aroused. In both cases
the eyes and mouth are widely opened and the eyebrows raised. The
frightened man at first stands like a statue, motionless and breathless, or
crouches down as if instinctively to escape observation. The heart beats
quickly and violently, so that it palpitates or knocks against the ribs; but it is
very doubtful if it then works more efficiently than usual, so as to send a
greater supply of blood to all parts of the body; for the skin instantly
becomes pale as during incipient faintness. This paleness of the surface,
however, is probably in large part, or is exclusively, due to the vaso-motor
centre being affected in such a manner as to cause the contraction of the
small arteries of the skin. That the skin is much affected under the sense of
great fear, we see in the marvelous manner in which perspiration
immediately exudes from it. This exudation is all the more remarkable, as
the surface is then cold, and hence the term, a cold sweat; whereas the
sudorific glands are properly excited into action when the surface is heated.

The hairs also on the skin stand erect, and the superficial muscles shiver. In
connection with the disturbed action of the heart the breathing is hurried.
The salivary glands act imperfectly; the mouth becomes dry and is often
opened and shut. I have noticed that under slight fear there is a strong
tendency to yawn. One of the best marked symptoms is the trembling of all
the muscles of the body; and this is often seen in the lips. From this cause,
and from the dryness of the mouth, the voice becomes husky or indistinct or
may altogether fail.... As fear increases into an agony of terror, we behold,
as under all violent emotions, diversified results. The heart beats wildly or
fails to act and faintness ensues; there is a death-like pallor; the breathing is
labored; the wings of the nostrils are widely dilated; there is a gasping and
convulsive motion of the lips; a tremor of the hollow cheek, a gulping and
catching of the throat; the uncovered and protruding eyeballs are fixed on
the object of terror; or they may roll restlessly from side to side. The pupils
are said to be enormously dilated. All the muscles of the body may become
rigid or may be thrown into convulsive movements. The hands are
alternately clenched and opened, often with a twitching movement. The
arms may be protruded as if to avert some dreadful danger, or may be
thrown wildly over the head. The Rev. Mr. Hagenauer has seen this latter
action in a terrified Australian. In other cases there is a sudden and
uncontrolled tendency to headlong flight; and so strong is this that the
boldest soldiers may be seized with a sudden panic."
In conclusion, let us say that just as the above striking description of the
master-scientist, Darwin, shows us that the particular emotion has its outer
manifestations—the particular Inner State its Outer Form—so has the
general character of the person its outer manifestation, and Outer Form.
And, just as to the eye of the experienced observer at a distance (even in the
case of a photographic representation, particularly in the case of a moving
picture) may recognize the Inner State from the Outer Form of the feeling
or emotion, so may the experienced character reader interpret the whole
character of the person from the Outer Form thereof. The two
interpretations are based on exactly the same general principles. The inner
thought and feeling manifest in the outer physical form. He who learns the
alphabet of Outer Form may read page after page of the book of Human
Nature.

CHAPTER II

THE INNER PHASE: CHARACTER

Do you know what "character" is? The word itself, in its derivation and
original usage, means: "a stamp, mark or sign, engraved or stamped." As
time passed the term was applied to the personal peculiarities of
individuals, and was defined as: "the personal qualities or attributes of a
person; the distinguishing traits of a person." Later the term was extended
to mean: "the part enacted by anyone in a play." In the common usage of the
term we seek to convey an idea in which each and all of the above stated
meanings are combined. A man's character is the result of impressions made
upon his own mind, or those of the race. It is also the sum of his personal
qualities and attributes. It is also, in a sense, the part he plays in the great
drama of life.
Each man's character has its inner phase consisting of the accumulated
impressions of the past which seek to manifest in the present. And, likewise,
the character of each man manifests in an outer phase of form, mark, and
stamp of personality. There are no two characters precisely alike. There is
an infinite possibility of combination of the elements that go to make up
character. This is accordance with what appears to be a universal law of
nature, for there are no two blades of grass exactly alike, nor two grains of
sand bearing an exact resemblance to each other. Nature seems to seek after
and to manifest variety of form and quality. But, still, just as we may
classify all things, animate and inanimate, into general classes and then into
subordinate ones—each genus and each species having its particular
characteristics, qualities and attributes, so we may, and do, classify human
character into general classes and then into particular subdivisions into
which each individual is found to fit. This fact makes it possible for us to
study Human Nature as a science.
The character of each individual is held to be the result of the
impressions made upon the plastic material of the mind, either in the form

of past impressions upon his ancestors or of past impressions received by
the individual. The past impressions reach him through the channel of
heredity, while the personal impressions come to him through environment.
But by heredity we do not mean the transmission of the personal
characteristics of one's parents or even grand-parents, but something far
deeper and broader. We believe that one inherits far less of the qualities of
one's parents than is generally believed. But, we believe that much that goes
to make up our character is derived from the associated qualities and
impressions of many generations of ancestors. Inasmuch as each individual
contains within him the transmitted qualities of nearly every individual who
lived several thousand years ago, it may be said that each individual is an
heir to the accumulated impressions of the race, which however form in an
infinite variety of combinations, the result being that although the root of
the race is the same yet each individual differs in combination from each
other individual. As Luther Burbank has said: "Heredity means much, but
what is heredity? Not some hideous ancestral specter, forever crossing the
path of a human being. Heredity is simply the sum of all the effects of all
the environments of all past generations on the responsive ever-moving life-
forces."
The records of the past environment of the race are stored away in the
great region of the subconscious mentality, from whence they arise in
response to the call of some attractive object of thought or perception,
always, however, modified and restrained by the opposite characteristics.
As Prof. Elmer Gates has said: "At least ninety per cent of our mental life is
sub-conscious. If you will analyze your mental operations you will find that
conscious thinking is never a continuous line of consciousness, but a series
of conscious data with great intervals of subconsciousness. We sit and try to
solve a problem and fail. We walk around, try again and fail. Suddenly an
idea dawns that leads to a solution of the problem. The sub-conscious
processes were at work. We do not volitionally create our own thinking. It
takes place in us. We are more or less passive recipients. We cannot change
the nature of a thought, or of a truth, but we can, as it were, guide the ship
by a moving of the helm."
But character is dependent upon race inheritance only for its raw
materials, which are then worked into shape by the influence of
environment and by the will of the individual. A man's environment is, to

some extent at least, dependent upon the will. A man may change his
environment, and by the use of his will he may overcome many inherited
tendencies. As Halleck well says: "Heredity is a powerful factor, for it
supplies raw material for the will to shape. Even the will cannot make
anything without material. Will acts through choice, and some kinds of
environment afford far more opportunities for choice than others.
Shakespeare found in London the germ of true theatrical taste, already
vivified by a long line of miracle plays, moralities and interludes. In youth
he connected himself with the theatre, and his will responded powerfully to
his environment. Some surroundings are rich in suggestion, affording
opportunity for choice, while others are poor. The will is absolutely
confined to a choice between alternatives. Character then, is a resultant of
will power, heredity and environment. The modern tendency is to
overestimate the effects of heredity and environment in forming character;
but, on the other hand, we must not underestimate them. The child of a
Hottentot put in Shakespeare's home, and afterward sent away to London
with him, would never have made a Shakespeare; for heredity would not
have given the will sufficient raw material to fashion over into such a noble
product. We may also suppose a case to show the great power of
environment. Had a band of gypsies stolen Shakespeare at birth, carried him
to Tartary, and left him among the nomads, his environment would never
have allowed him to produce such plays as he placed upon the English
stage."
Many persons are reluctant to admit the effect of heredity upon character.
They seem to regard heredity as the idea of a monster ruling the individual
with an iron hand, and with an emphasis upon undesirable traits of
character. Such people lose sight of the fact that at the best heredity merely
supplies us with the raw material of character rather than the finished
product, and that there is much good in this raw material. We receive our
inheritance of good as well as bad. Deprive a man of the advantage of his
heredity, and we place him back to the plane of the savage, or perhaps still
lower in the scale. Heredity is simply the shoulders of the race affording us
a place for our feet, in order that we may rise higher than those who lived
before. For heredity, substitute evolution, and we may get a clearer idea of
this element of character.

As for environment, it is folly to deny its influence. Take two young
persons of equal ability, similar tastes, and the same heredity, and place
them one in a small village, and the other in a great metropolis, and keep
them there until middle-age, and we will see the influence of environment.
The two may be equally happy and contented, and may possess the same
degree of book-education, but, nevertheless, their experiences will have
been so different that the character of the two individuals must be different.
In the same way, place the two young persons, one in the Whitechapel
district, and the other amidst the best surroundings and example, and see the
result. Remember, that in environment is included the influence of other
persons. The effect of environment arises from Suggestion, that great
moulding and creative principle of the mind. It is true that, "As a man
thinketh, so is he," but a man's thoughts depend materially upon the
associations of environment, experience, and suggestion. As Ziehen says:
"We cannot think as we will, but we must think as just those associations
which happen to be present prescribe."
But, without going further into the question of the elements which go
toward forming character, let us take our position firmly upon the fact that
each individual is stamped with the impression of a special character—a
character all his own. Each has his own character or part to play in the
great drama of life. The character of some seems fixed and unchangeable,
while that of others is seen to be in the process of change. But in either case
each and every man has his own character or manifestation of Human
Nature, in its inner and outer aspects. And each individual, while in a sense
forming a special class by himself, nevertheless belongs to a larger class,
which in turn is a part of a still larger, and so on.
Instead of studying the philosophy or metaphysics of character, or even
its general psychology, let us in this particular volume devote our attention
to the elements which go to form the character of each and every person, so
that we may understand them when we meet them in manifested form. And
let us learn the Outer Form which accompany these Inner States.
Upon the stage of Life move backward and forward many characters,
each having his or her own form, manner and appearance, which like those
of the characters upon the mimic stage, may be recognized if we will but
bestow a little care upon the subject. The Othellos, Hamlets, Shylocks,

Iagos, Richards, Lears, and the rest are to be found in everyday life. The
Micawbers, Chuzzlewits, Twists, and the rest are in as full evidence on the
streets and in the offices, as in the books. The person who is able to read
and interpret Human Nature is possessed of a knowledge far more useful to
him than that contained within the covers of musty books upon impractical
subjects.

CHAPTER III

THE OUTER PHASE: PERSONALITY

Just as character is the inner phase of Human Nature, so is personality its
outer phase. To many the two terms are synonymous, but analysis will show
the shades of difference between them. A man's character is his inner self,
while his personality is the outward indication of his self. The word, in this
sense, is defined as: "That which constitutes the personal traits of a person,
as his manner, conduct, habits, appearance, and other observable personal
peculiarities."
The word is derived from the Latin word, persona, meaning, "a mask
used by play-actors," which in turn was derived from the two words per,
meaning "through," and sono, meaning, "to sound," or combined, "to sound
through." And the derivation of the term really gives us an idea of its inner
meaning, for the personality is really the mask worn by the character, and
through which it sounds, speaks, or manifests itself, Jeremy Taylor once
said: "No man can long put on person and act a part but his evil manners
will peep through the corners of his white robe." Archbishop Trench once
said that the real meaning of the phrase, "God is no respecter of persons" is
that the Almighty cared nothing for what part in life a person plays, but how
he plays it. The old-time play-actor was wont to assume a mask of the
features of the part he played, just as the modern actor "makes up" for the
part and walks, speaks and acts in accordance therewith. Whether or not the
individual be aware of the fact, Nature furnishes to each his mask of
personality—his persona—by which those who understand may recognize
the part he plays, or his character. In both the inner character, and the outer
personality, each individual struts the stage of life and plays his part.
The mask or "make up," of personality, by which men may read each
other's character, is evolved and developed from the instinctive physical
expression accompanying thought, feeling and emotion. Just as the frown
accompanying the feeling of annoyance or anger will, if repeated

sufficiently often, become fixed upon the countenance of the man, so will
all of his general thoughts, feelings and emotions register themselves in his
manner, gait, tone of voice, carriage and facial expression. Moreover, his
inherited tendencies will show themselves in the same way.
Professor Wm. James says, regarding the genesis of emotional reactions:
"How come the various objects which excite emotion to produce such
special and different bodily effects? This question was not asked till quite
recently, but already some interesting suggestions toward answering it have
been made. Some movements of expression can be accounted for as
weakened repetitions of movements which formerly (when they were
stronger) were of utility to the subject. Others are similarly weakened
repetitions of movements which under other conditions were
physiologically necessary concomitants of the useful movements. Of the
latter reactions, the respiratory disturbances in anger and fear might be
taken as examples—organic reminiscences, as it were, reverberations in
imagination of the blowings of the man making a series of combative
efforts, or the pantings of one in precipitate flight. Such at least is a
suggestion made by Mr. Spencer which has found approval."
Herbert Spencer says, on this subject: "To have in a slight degree such
psychical states as accompany the reception of wounds, and are experienced
during flight, is to be in a state of what we call fear. And to have in a slight
degree such psychical states as the processes of catching, killing, and eating
imply, is to have the desires to catch, kill and eat. That the propensities to
the acts are nothing else than nascent excitations of the psychical state
involved in the acts, is proved by the natural language of the propensities.
Fear, when strong, expresses itself in cries, in efforts to escape in
palpitations, in tremblings; and these are just the manifestations that go
along with an actual suffering of the evil feared. The destructive passion is
shown in a general tension of the muscular system, in gnashing of teeth and
protrusion of the claws, in dilated eyes and nostrils in growls; and these are
weaker forms of the actions that accompany the killing of prey. To such
objective evidences every one can add subjective evidences. Everyone can
testify that the psychical state called fear consists of mental representations
of certain painful results; and that the one called anger consists of mental
representations of the actions and impressions which would occur while
inflicting some kind of pain."

Professor Wm. James adds the following to the discussion: "So slight a
symptom as the snarl or sneer, the one-sided uncovering of the upper teeth,
is accounted for by Darwin as a survival from the time when our ancestors
had large canines, and unfleshed him (as dogs do now) for attack. Similarly
the raising of the eyebrows in outward attention, the opening of the mouth
in astonishment, come, according to the same author, from the utility of
these movements in extreme cases. The raising of the eyebrows goes with
the opening of the eye for better vision, the opening of the mouth with the
intensest listening, and with the rapid catching of the breath which precedes
muscular effort. The distension of the nostrils in anger is interpreted by
Spencer as an echo of the way in which our ancestors had to breathe when,
during combat, their 'mouth was filled up by a part of an antagonist's body
that had been seized.' The trembling of fear is supposed by Mantegazza to
be for the sake of warming the blood. The reddening of the face and neck is
called by Wundt a compensatory arrangement for relieving the brain of the
blood-pressure which the simultaneous excitement of the heart brings with
it. The effusion of tears is explained both by this author and by Darwin to
be a blood-withdrawing agency of a similar sort. The contraction of the
muscles around the eyes, of which the primitive use is to protect those
organs from being too much gorged with blood during the screaming fits of
infancy, survives in adult life in the shape of the frown, which instantly
comes over the brow when anything difficult or displeasing presents itself
either to thought or action."
Thus, it will be seen, the fact that all inward states manifest themselves to
some degree in outward physical expression, brings with it the logical
inference that particular mental states when habitually manifested tend to
fix in the physical organism the expression associated with them. As
"thoughts take form in action," so habitual mental states tend to register
traces of those actions. A piece of paper folded in a certain way several
times shows plainly the marks on the folding. In the same manner the
creases in our clothing, shoes and gloves, show the marks of our personal
physical form. A habitual mental state of cheerfulness is accompanied by a
frequent exercise of the muscles expressing the physical signs of that
feeling, and finally the smile wrinkles are formed that all may read them. In
the same way the gloomy, pessimistic mental attitude produces the marks
and wrinkles showing the habit of frequent down-turning of the corners of

our mouths. A habitual mental attitude of suspicion will tend to impart the
appearance of the "suspicious peering" to our eyes. The mental attitude of
combativeness will likewise give us the traditional set jaw and tightly
compressed lips. The mental attitude of lack of self-respect will show itself
in our walk, and so, in the opposite manner with the mental attitude of self-
respect. People grow to walk, talk, carry themselves, and "look like" their
habitual mental attitude.
Dr. A. T. Schofield, says: "'He is a dull scholar,' it is said, 'who cannot
read a man's character even from a back view.' Round a statue of the prince
Consort in Edinburgh stand representative groups paying homage to him. If
you get a back view of any of these you can see unconscious mind
impressed on matter, and can tell at once the sailor or soldier, peasant or
scholar or workman. Look at the body and face of a man when the mind is
gone. Look at the body of a man who has lost his self-respect. Look at the
body of a thief, of a sot, of a miser. Compare the faces and expressions of a
philanthropist, of a beggar, of a policeman, of a scholar, of a sailor, of a
lawyer, of a doctor, of a shop-walker, of a sandwich man, of a farmer, of a
successful manufacturer, of a nurse, of a refined girl, of a servant, of a
barmaid, of a nun, of a ballet dancer, of an art student, and answer to
yourself these two questions: First, are these different expressions of body
and face due essentially to physical or psychical causes? And, secondly, do
these psychical causes act on the facial and other muscles in consciousness
or out of consciousness. The only possible answers to these two questions
leave us with this fact, were no other proof possible, that we each have
within us an unconscious psychical power (here called the unconscious
mind) which has sufficient force to act upon the body and display psychical
conceptions through physical media."
It is impossible for us (at least by any of the five senses) to peer into the
mental chamber of other men and there read the record of their character,
or to interpret the combination of Human Nature therein moulded and
formed. But nevertheless we are not balked in our desire, for by learning to
interpret the outward signs of personality we may arrive with a wonderful
degree of success at an understanding of the character, mind, or Human
Nature in others. From the seen Outer we may deduce the unseen Inner. We
may discern the shape of that which is concealed, by observing the form of

the covering which hides it from sight. The body, like the fabled veil of the
goddess, "conceals but to reveal."

CHAPTER IV

THE TEMPERAMENTS

The student of Human Nature soon discovers that among men, as among
the animals, there is to be observed a great variety of "quality," and various
classes of "temperament." Among cattle we notice great differences of form
which differences indicate certain qualities inherent in the beast. Certain
qualities are recognized by their outward forms as being indicative of
sturdiness, staying-qualities, strong vitality, etc., which render their
possessor valuable for draught oxen. Other qualities indicate the value of
another animal for meat producing. Others, the production of large
quantities of milk. Others, prolific breeding. And, so on, each set of
qualities being recognized by its outward form and being taken into
consideration by breeders. In the same way, breeders recognize certain
qualities in horses which they take advantage of in breeding for the strength
of draught horses; the speed of thoroughbred runners and trotters; the
docility and gentleness of driving horses and saddle animals. The draught
horse and the thoroughbred runner or trotter may be easily distinguished by
the eye of the average person, while it requires the eye of the expert to
distinguish other points and signs of quality which prove the existence of
certain traits of temperament in the animal. The same is true in the case of
chickens and other fowls. Some types are adapted for laying, others for
meat purposes, others for gameness, etc. Not only the physical qualities but
also the temperamental traits of the beast or bird are distinguished by the
expert, and are taken advantage of in breeding to develop and evolve the
indicated trait or quality.
Nearly anyone may distinguish the temperamental difference between the
savage dog and the affectionate one—between the vicious horse and the
docile one. We know at once that certain dogs may be approached and
others kept at a distance—that certain horses are safe to ride or drive, and
that others are unsafe and dangerous. A visit to a horse and cattle show, or a

poultry and pigeon exhibition, will show even the most skeptical person
that Inner States manifest in Outer Form. And a little further study and
observation will show that what is true of these lower animals is likewise
true of the human being. Men, like animals, may be intelligently and
scientifically classified according to the general "quality" or
"temperament." While each individual is different in a way from every
other individual, nevertheless, each individual belongs to a certain class and
may be labelled accordingly. A few outward signs will indicate his class,
and we may confidently expect that he will manifest the leading qualities of
that particular class.

QUALITY

The first classification of the individuals of the human race is that of
Quality. Independent of the various temperaments, although in a way
related to them, we find the various degrees of Quality manifested by
different individuals. "Quality" may be defined as the "degree of fineness."
It is that which we call "class" in race-horses; "breed" in other animals and
often "blood" in men and women. Perhaps one may understand the
classification better if he will recall the differences apparent between the
mongrel cur and the highbred dog; the "scrub" horse and the thoroughbred;
the common cow and the carefully bred Alderney or other choice variety;
the ordinary barnyard fowl and the prize-winner at the poultry show. It is an
intangible but real and readily recognized difference, which however is
almost impossible to convey by words.
Men and women of the highest Quality are essentially fine-grained,
possessed of fine feelings, refined natures, high tastes, and manifest the
signs of true natural refinement and culture, which cannot be successfully
imitated by those who have acquired merely the artificial manner and the
outward polish. One may possess Quality in a high degree and still be
ignorant of the forms and little manners of so-called "polite society," and
yet will be recognized as one of "Nature's noblemen," and as a "natural
gentleman."
Descending the scale we find lessening degrees of the manifestation of
Quality, until, finally we reach the lowest degree of the scale, that of low

Quality. In this lowest degree we find individuals showing all the outward
signs of being coarse-grained, vulgar, of low tastes, brutal instincts, and
manifesting the signs of lack of refinement and culture. Persons of low
Quality are found in all walks of life. Some of those possessing wealth and
education belong to this class, and are never able to counterfeit the reality.
Quality is a matter of "soul," and not of wealth, education or material
advantages. A greyhound and a hyena give us animal symbols of Quality,
high and low.
We meet many instances in which the individual is of too high Quality
for his environment, occupation or place in life. Such individuals suffer
keenly and are to be pitied. They incline toward high ideals and are
wounded and discouraged by the grossness which they see on all sides.
Those individuals of an average degree of Quality of course fit into the
usual environment far better than those above or below them in the scale.
We also meet individuals of low Quality in surroundings in which they are
out of place—we see many instances of "pigs in the parlor." These
individuals, however, find it much easier to descend to their own level, than
it is for the high Quality individuals to ascend to theirs. The coarse man
finds but little trouble in meeting with boon companions whose tastes are
harmonious to his. The person of extremely high Quality may be said to
have been born before his time, while those of the lowest Quality are
atavistic and born after their time. Remember, always, that Quality is an
attribute of "soul," and not of birth, wealth, or even of education. We may
find many "gentlemen" of humble birth, small means and limited education;
and also many "educated pigs" of high lineage and full coffers.
The Outer Form of Quality is shown by the relative fineness of general
structure, and by the general form, appearance, manner, motion, voice,
laughter, and more than all by that indescribable impression of "fineness"
and "distinction" which they produce upon observing persons with whom
they come in contact.
It must be remembered that Quality is a very different thing from
intellectuality or morality. A high Quality person may be immoral and not
specially intellectual, although there is almost always a keenness of
perception, and almost intuitive recognition, in these cases—the immorality
is generally lacking in coarseness, and is usually connected with perversion

of the æsthetic faculties. In the same way, the person of low Quality often
may be moral according to the code, but will be coarse in the manifestation
of that virtue, and may possess a certain low cunning which with many
persons passes for intellect and "brains." In speaking of Quality, the words
"fineness" and "coarseness" come easily to the mind and tongue and are
perhaps the terms most suggestive of the two extremes of this attribute of
the Man.

TEMPERAMENT

Next in the order of consideration we find what is called Temperament.
Temperament is defined as: "That individual peculiarity of organization by
which the manner of acting, feeling and thinking of each person is
permanently affected; disposition or constitution of the mind, especially as
regards the passions and affections."
Hippocrates, the ancient Greek philosopher-physician (B. C. 468-367)
held to the existence of four temperaments, which he attributed to certain
qualities of the blood and the several secretions of the body such as the bile,
etc. While his theory was rejected by later investigators, his classification
continued until very recently under the name of (1) the Sanguine; (2) the
Lymphatic or Phlegmatic; (3) the Choleric or Bilious; and (4) the
Melancholic temperaments, respectively. As a matter of general information
on the subject we herewith give the old classification with the attributes of
each class:
The Sanguine temperament was held to be characterized by red or light-
brown hair, blue eyes, a fair or ruddy complexion, large arteries and veins, a
full and rapid pulse, slight perspiration, impatience of heat, febrile
tendency, and lively and cheerful temper, excitable passions, a warm,
ardent, impulsive disposition, and a liking for active pursuits;
The Lymphatic, or Phlegmatic temperament was held to be characterized
by light, sandy, or whitish hair, light grey eyes, pallid complexion, skin
almost devoid of hair, flabby tissues, much perspiration, small blood-
vessels, a feeble and slow pulse, want of energy, lack of activity, deficient
spirit and vividness;

The Choleric or Bilious temperament was held to be characterized by
black hair often curling, black or hazel eyes, and dark but ruddy
complexion, hairy skin, strong full pulse, firm muscles, great activity and
positiveness, strength of character, and an active brain.
The Melancholic temperament was held to be characterized by black hair,
black or hazel eyes, a dark leaden complexion, pulse slow and feeble, and a
disposition toward study, poetry, literature, and sentiment.
Some later authorities added a fifth temperament, called the Nervous
temperament, which was held to be characterized by a medium complexion,
large brain, small physical frame, fineness of organization, thin hair, finely
cut features, quick lively disposition, intellectual tastes and tendencies,
sensitive nature, high capacity for enjoyment and suffering.
The latest authorities, however, discarded the old classification and
adopted one more simple although fully as comprehensive. The new
classification recognizes three classes of temperament, viz: (1) the Vital; (2)
the Motive; and (3) the Mental, the characteristics of which are held to be as
follows:
The Vital temperament has its basis in the predominance of the nutritive
system, including the blood-vessels, lymphatics and the glands. Its organs
are the heart, lungs, stomach, liver, bowels, and the entire internal vital
system. It is characterized by a large, broad frame; broad shoulders; deep
chest; full round abdomen; round plump limbs; short thick neck;
comparatively small hands and feet; full face; flushed and florid cheeks;
and general "well fed" appearance. Those in whom it is predominant are
fond of out-of-door exercise, although not of hard work; crave the "good
things of life;" fond of sport, games and play; love variety of entertainment
and amusement; are affectionate; love praise and flattery; prefer concrete
rather than abstract subjects of thought; look out for themselves; are selfish,
but yet "good fellows" when it does not cost too much physical discomfort
to themselves; usually enjoy good health, yet when ill are apt to be very
weak; tend to feverishness and apoplexy, etc.
Persons of the Vital temperament may have either fair or dark
complexion, but in either case the cheeks and face are apt to be ruddy and
flushed. Those of the dark type are apt to have greater power of endurance,

while those of the light type are apt to be more sprightly and active. This
temperament is particularly noticeable in women, a large proportion of
whom belong to its class. This temperament furnishes the majority of the
good companions, sociable friends and acquaintances, and theatre goers. A
leading phrenologist says of them that they "incline to become agents,
overseers, captains, hotel-keepers, butchers, traders, speculators, politicians,
public officers, aldermen, contractors, etc., rather than anything requiring
steady or hard work." We have noticed that a large number of railroad
engineers and policemen are of this temperament.
The Motive temperament has as its basis the predominance of the motive
or mechanical system, including the muscles, bones and ligaments—the
general system of active work and motion. Its organs are those of the entire
framework of the body, together with those muscles and ligaments, large
and small, general and special, which enable man to walk, move, and work.
It is characterized by strong constitution, physical power, strong character,
active feeling, and tendency toward work; large bones and joints; hard
muscles; angular and rugged figure; usually broad shoulders and deep
chest; comparatively small and flat abdomen; oblong face; large jaw; high
cheek-bones; strong large teeth; bushy coarse hair; rugged features and
prominent nose, ears, mouth, etc. Those in whom it is predominant are fond
of physical and mental work; are tenacious and try to carry through what
they undertake; resist fatigue; are "good stayers;" are full of dogged
persistence and resistance; and are apt to manifest creative effort and work.
Persons of the Motive temperament may have either dark or light
complexion. The Scotch or Scandanavian people show this temperament
strongly, as also do a certain type of Americans. The world's active workers
come chiefly from this class. This temperament is far more common among
men than among women. The fighting nations who have in different times
swept over other countries display this temperament strongly. This
temperament, predominant, although associated with the other
temperaments has distinguished the "men who do things" in the world's
history. It's "raw-bone" and gawkiness has swept things before it, and has
built up great things in all times. Its individuals have a burning desire to
"take hold and pull," or to "get together and start something." As the name
implies, this temperament is the "moving force" in mankind.

The Mental temperament has its basis in the predominance of the nervous
system, including the brain and spinal cord. Its organs are the brain, or
brains; the spinal cord with its connecting nerves—in fact the entire nervous
system, including the "sympathetic" nervous system, the various plexi, and
the nervous substance found in various parts of the body. It is characterized
by a light build; slight frame; comparatively large head; quick movements;
sharp features; thin sharp nose; thin lips; sharp and not very strong teeth;
keen, penetrating eye; high forehead and upper head; fondness for brain
work; disinclination for physical drudgery; sensitive nature; quick
perception; rapid mental action; developed intuition; fine and shapely
features; expressive countenance, expressive and striking voice, generally
rather "high-strung," vividness and intensity of emotion and feeling, etc.
Persons of this temperament are apt to be more or less "intense;" enjoy
and suffer keenly; are sensitive to reproach or criticism; are inclined to be
sedentary; take a pleasure in "thinking," and often burn their candle of life
at both ends, because of this tendency; and incline to occupations in which
their brains rather than their body is exercised. They may be either of dark
or of light complexion, and in either case are apt to have bright, expressive
eyes. The impression created by an examination of their physical
characteristics is that of sharpness. The fox, weasel, greyhound, and similar
animals illustrate this type. Persons of this temperament are apt to be either
very good or very bad. They run to extremes, and sometimes execute a
quick "right about face." When properly balanced, this temperament
produces the world's greatest thinkers along all lines of thought. When not
properly balanced it produces the abnormally gifted "genius," between
whom and the unbalanced person there is but a slender line of division; or
the eccentric person with his so-called "artistic temperament," the "crank"
with his hobbies and vagaries, and the brilliant degenerate who dazzles yet
horrifies the world.

BALANCED TEMPERAMENTS

The best authorities agree in the belief that the Balanced Temperament is
the most desirable. That is, the condition in which the three temperaments
balance each other perfectly, so that the weak points of each are remedied

by the strong points of the others, and the extremes of each are neutralized
and held in check by the influence of the others. Prof. O. S. Fowler, the
veteran phrenologist says upon this point: "A well balanced organism, with
all the temperaments large and in about equal proportion, is by far the best
and most favorable for both enjoyment and efficiency; to general genius
and real greatness; to strength along with perfection of character; to
consistency and power throughout. The Motive large, with the Mental
deficient, gives power with sluggishness, so that the powers lie dormant;
adding large Vital gives great physical power and enjoyment, with too little
of the Mental and the moral, along with coarseness; while the Mental in
excess creates too much mind for body, too much exquisiteness and
sentimentality for the stamina, along with a green-house precocity most
destructive of life's powers and pleasures; whereas their equal balance gives
abundance of vital force, physical stamina, and mental power and
susceptibility. They may be compared to the several parts of a steamboat
and its appurtenances. The Vital is the steam-power; the Motive, the hulk or
framework; the Mental, the freight or passengers. Predominant Vital
generates more vital energy than can well be worked off, which causes
restlessness, excessive passion, and a pressure which endangers outbursts
and overt actions; predominant Motive gives too much frame or hulk,
moves slowly, and with weak Mental, is too light-freighted to secure the
great ends of life, predominant Mental overloads, and endangers sinking;
but all equally balanced and powerful, carry great loads rapidly and well,
and accomplish wonders. Such persons unite cool judgments with intense
and well-governed feelings; great force of character and intellect with
perfect consistency; scholarship with sound common sense; far seeing
sagacity with brilliancy; and have the highest order of both physiology and
mentality."
Professor Nelson Sizer, another high authority said: "In nature the
temperaments exist in combination, one being, however, the most
conspicuous. So rarely do we find examples of an even mixture or balance,
that it may be said that they who possess it are marvellous exceptions in the
current of human society. Such an even mixture would indicate a most
extraordinary heritage; it would be constitutional perfection. But, once in a
while, a person is met in whom there is a close approach to this balance,

and we are accustomed to speak of it as a balanced temperament, it being
difficult to determine which element is in predominance."

MIXED TEMPERAMENTS

The experience of the older phrenologists, which is verified by the
investigations of the later authorities, was that in the majority of persons
two of the temperaments are well developed, the third remaining
comparatively undeveloped. Of the two active temperaments, one is usually
found to be predominant, although in many the two are found to be almost
equally developed. But even in the last mentioned instance one of the two
seems to have been more actively called forth by the environment of the
person, and may therefore be regarded as the ruling temperament. Arising
from this fact we find the several classes of Mixed Temperament, known,
respectively, as: the Vital-Motive; the Motive-Vital; the Motive-Mental; the
Mental-Motive; the Vital-Mental; and the Mental-Vital. In these classes the
name of the predominant, or most active temperament appears first, the
second name indicating the temperament relatively undeveloped or inactive.
The Vital-Motive and the Motive-Vital temperaments give the
combination in which is manifested physical activity and strong vitality.
Those of these temperaments are adapted to out-of-door work, such as
farming, out-of-door trades, mechanics, soldiers and sailors, and other
occupations requiring strong vital power and muscular strength and activity.
The physical characteristics are the prominent bones and strong muscles of
the Motive, and well-rounded limbs and "stout" forms of the Vital. When
the Vital predominates, there is apt to be more flesh; when the Motive
predominates there is apt to be more ruggedness and muscular
development.
The Motive-Mental and Mental-Motive temperaments give the
combination in which is manifested the physical activity of the Motive and
the mental activity of the Motive and the mental activity of the Mental—the
physical and mental characteristics of the Vital being absent. The Mental
element relieves the Motive of some of its crudeness and roughness, while
the Motive relieves the Mental of its tendency to get away from the
practical side of things. The strong frame and muscles are balanced by the

brain-development. Those of this temperament make good practical
business men, physicians, lawyers, scientists, explorers, and others who
have to work and think at the same time. These people often manifest great
executive ability. When the Motive predominates, the tendency is toward
out-of-door occupations in which the brain is used in connection with
bodily activity. When the Mental predominates there is a tendency toward
in-door occupations in which active brain work is required. These people
have well-developed heads, together with wiry, strong bodies. Some of the
most successful men have come from this class.
The Vital-Mental and Mental-Vital temperaments give the combination in
which is manifested many attractive traits which render their possessor
agreeable, companionable, and at the same time bright and intelligent. The
Vital element gives a plumpness to the form, while the Mental imparts a
brightness to the mind. This is the temperament of many attractive women.
The Mental activity tends to counterbalance the Vital tendency toward
physical ease and comfort. These people make good orators, after dinner
speakers, and agreeable society men and women, actors, artists, poets, and
popular literary men. The respective predominance of the Mental or the
Vital, in this combination, gives to this class somewhat of a variety, but a
little observation will soon enable one to recognize the individuals
belonging to it. A certain combination in this class produces the trait of
"emotionality," or superficial feeling and sympathy.
The student of Human Nature should pay much attention to Temperament
and the outward indications of each class and sub-class, for Temperament
gives us much of our best information regarding character and disposition,
in fact Character Reading depends materially upon the interpretation of
Temperament.

CHAPTER V

THE MENTAL QUALITIES

We now approach the subject of the several particular mental qualities,
and the groups thereof, both in the phase of their inner states and that of
their outer form. In the consideration of both of these phases we must avail
ourselves of the investigations and researches of the old phrenologists who
cleared a path for all who follow. Although many of the phrenological
theories are rejected by modern psychologists and biologists, nevertheless
their work established a firm foundation for the science of the study of the
brain and its functions. And to Gall and his followers we are indebted for
the discovery and teaching that the activity and development of the several
mental qualities or faculties manifest in outer form in the shape of the skull.

Fig. 1
THE MENTAL QUALITIES

The general principles of phrenology may be briefly stated as follows:
I. The Brain is the organ of the mind.
II. The mind is not a single entity or power, but has several faculties,
stronger or weaker, which determine the character of the individual.

III. That each faculty or propensity has a special organ in the brain.
IV. The size of the brain (the quality being equal) is the true measure of
power.
V. There are several groups of faculties, and each group is represented by
organs located in the same region of the brain.
VI. The relative size of each organ results from the activity of its
appropriate faculty.
VII. The size of the organ is indicated by the appearance and size of the
skull immediately over the region of the organ.
VIII. The Quality and Temperament of the organization determine the
degree of vigor, activity, and endurance of the mental powers.
Modern psychology and biology claim to have disproven many of the
phrenological contentions, while other lines of investigation have given us
other theories to account for the phenomena first noted by the
phrenologists. Some investigators of brain development and action hold that
while certain mental states manifest in outer form on portions of the skull,
the phenomenon is due to the action of the cranial muscles rather than to
the fact of the localization of special faculties—that each mental state is
associated with certain actions on the part of certain cranial muscles which
in turn exert a modifying effect upon the shape and size of the skull.
As Erbes states it "the effect the scheme of cranial muscles have had and
still have upon the conformation of the skull, and, consequently, had in
determining the location of those areas and in giving brain and mind a
character approximately identical from end to end of the scale of living
things possessing the cerebro-spinal nervous system. In so far as the neural
matter is dependent upon the cranial muscles—aside from the sensory
stimuli—so far, likewise are the psychic manifestations, through tongue or
limb, modified by variations in those muscles that, after their creative task
is done, assume a vasomotor control over their respective areas." The same
writer also says: "The cerebral mass owes its location and subsequent
expansion, moreover, in a measure that mind owes its character, primarily
to the action of the muscles attached to and lying upon its peripheral
covering, the skull; these same muscles thereafter, through exercising a

cerebral vasomotor control, act in the nature of keys for calling the evolved
dependent brain areas into play, singly and en masse."
Others have held that the development of certain areas of the surface of
the skull is due to peculiar neural or nervous, activities having their seat in
certain parts of the brain adjacent to their appropriate area of the skull, but
these theories fail to explain the nature of the relation between the mind,
brain and the "nerve centres" aforesaid.
These several authorities, and others, however, agree upon the fact that
certain areas of the brain are associated in some way with certain mental
states; and that these brain areas register their relative activity upon the
areas of the skull adjacent thereto; and that the activity and power of each
brain area, or faculty, is denoted by the size of the associated skull-area.
Thus, the outward facts claimed by phrenology are admitted, while their
theories of cause are disputed.
In this book we shall rest content with these "outward facts" of
phrenology, and shall not concern ourselves with the various theories which
seek to explain them, preferring to leave that task for others. In considering
the subject of the Outer Form associated with the Inner State of Human
Nature, we shall merely claim that mental states manifest in outer form in
the shape and size of the head; and that certain areas of the skull are thus
associated with certain mental states, the size and shape of the former
denoting the degree of activity of the latter.
The general scheme of classification of the various mental "faculties" of
the phrenologists, and the names given thereto by the old phrenologists,
have in the main been adhered to in this book. In a number of cases,
however, we have seen fit to re-arrange the groups in accordance with the
later ideas of the New Psychology, and have given to some of the
"faculties" names considered more appropriate to the later classification,
and understanding of the mental state. Moreover, in order to avoid the
phrenological theories attaching thereto, we have decided not to use the
terms, "faculties," "propensities," and "sentiments," in referring to the
several mental states; and shall therefore use the term "Qualities" in the
place thereof. The term "quality," while denoting "the condition of being
such or such; nature relatively considered," does not carry with it the theory

attached to the phrenological term "faculty." But the locality of the several
qualities of "faculties" has not been disturbed or changed—the place where
each quality manifests in outer form, as assigned in this book, agrees with
that assigned by the old phrenologists, time having served to establish the
truth of the same, rather than to disprove it.
The following is the classification and terminology adopted by us in this
book in the consideration of the Mental Qualities. (See Fig. 1.)
I. The Egoistic Qualities: Self-Esteem; and Approbativeness.
II. The Motive Qualities: Combativeness; Destructiveness; Cunning;
Cautiousness; Acquisitiveness; and Constructiveness.
III. The Vitative Qualities: Vitativeness; Alimentativeness; and
Bibativeness.
IV. The Emotive Qualities: Amativeness; Conjugality; Parental Love;
Sociability and Home-Love.
V. The Applicative Qualities: Firmness; and Continuity.
VI. The Modificative Qualities: Ideality; Infinity; and Humor.
VII. The Relative Qualities: Human Nature; Suavity; Sympathy; and
Imitation.
VIII. The Perceptive Qualities: Observation; Form; Size; Weight; Color;
Order; Calculation; Tune; Time; Locality; Eventuality; and Words.
IX. The Reflective Qualities: Analysis; and Logic.
X. The Religio-Moral Qualities: Reverence; Mysticism; Optimism; and
Conscientiousness.
In the following several chapters we shall consider each group, in turn,
together with the particular Qualities of each group. It must be remembered
that the power of each Quality is modified by the influence of the other
Qualities. Therefore in judging the character of an individual, each and
every Quality must be taken into consideration.

CHAPTER VI

THE EGOISTIC QUALITIES

The first group of Qualities is that known as the Egoistic Qualities, which
is composed of two particular Qualities, known, respectively, as Self-
Esteem; and Approbativeness. This group manifests outer form immediately
at the "crown" of the head, and on the sides directly beneath or "side of" the
crown. (See Fig. 2.) It is the seat of the consciousness of Individuality and
Personality, and the tendencies arising directly therefrom.

Fig. 2
THE EGOISTIC QUALITIES

Self-Esteem. This Quality manifests in a strong sense of individual
power, self-respect, self-help, self-reliance, dignity, complacency, pride of
individuality, and independence. In excess it tends to produce egotism,
abnormal conceit, imperiousness, etc. Deficiency of it is apt to produce lack
of confidence in self, humility, self-depreciation, etc. It gives to one the
ambitious spirit, and the desire for executive positions and places of

authority. It resents assumption of authority on the part of others, and chafes
under restraint. It renders its possessors dignified and desirous of the
respectful recognition of others. It manifests outer form on the middle line
of the head, at the "crown" (see group figure) just above Approbativeness,
where it may be perceived by reason of the enlargement of the "crown."
When fully developed, it tends to draw back the head, so that the latter is
held erect; whereas, when deficient it allows the head to droop forward in
an attitude lacking the appearance of pride.
Approbativeness. This Quality manifests in a strong desire for praise,
approval, flattery, recommendation, fame, notoriety, good name, personal
display, show and outward appearance. It is a form of pride different from
that of Self-Esteem, for it is a vanity arising from personal things and
outward appearances, whereas Self-Esteem gives a pride to the inner self or
ego. Those in whom it is well-developed pay great attention to outward
form, ceremony, etiquette, fashion, and social recognition, and are always to
be found on the popular side and "with the crowd." They thrive upon praise,
approval and notoriety, and shrink under censure, disapproval or lack of
notice. One with Self-Esteem can be happy when alone, and in fact often
defies public opinion and fashion from very pride of self; while one with
Approbativeness largely developed lacks the pride to rise above approval
and the opinion of others, while possessing a strong sense of vanity when
public favor is bestowed. It manifests outer form at the upper-back part of
the head, just above Cautiousness and below Self-Esteem, (see group
figure). When largely developed it rises like two mounts on either side of
Self-Esteem, but when Self-Esteem is large and Approbativeness is small,
the latter appears as two sunken places on either side of Self-Esteem.
Self-Esteem values the real self while Approbativeness values the
appearances of personality. The one pursues the substance, the other the
shadows. Self-Esteem and Approbativeness are often confused in the minds
of the public. The true keynote of the first is Pride; of the second, Vanity.
The student should learn to carefully distinguish between these two
Qualities. Approbativeness may cause one to make a monkey of himself in
order to win notice, praise or laughter, while Self-Esteem will never
sacrifice self-respect and pride in order to win applause.

CHAPTER VII

THE MOTIVE QUALITIES

The second group is known as the Selfish Qualities, and is composed of
the following particular Qualities: Combativeness; Destructiveness;
Cunning; Cautiousness; Acquisitiveness and Constructiveness. This group
manifests in outer form extending along the sides of the lower head from
the back toward the temples. (See Fig. 3.)

Fig. 3
THE MOTIVE QUALITIES

Combativeness. This Quality manifests in a strong desire to oppose,
resist, combat, defy, defend. Those in whom it is developed enjoy a "scrap,"
and, in the words of the familiar saying, would "rather fight than eat." When
combined with Vitativeness it manifests in the tendency to fight hard for
life. When combined with Acquisitiveness it manifests in the tendency to
fight for money or property. When combined with Amativeness it manifests

in the tendency to fight for mates. When combined with the family-loving
Qualities it manifests in a tendency to fight for the family. In fact, its
particular direction is indicated by the development and combination of the
other Qualities. It manifests in outer form at the sides of the lower-back part
of the head, a little back of the top part of the ear (see group figure), giving,
when developed, enlargement of that part of the head—a "broad back-
head." The "broad-headed" animals, birds, and fish have this propensity
well developed, while the "narrow-heads" have it in but a small degree. It is
also indicated by the strong jaw, and by the mouth indicating a "strong
bite."
Destructiveness. This Quality, manifests in a strong desire to break
precedents, doing things in new ways, asserting authority, extermination,
severity, sternness, breaking down, crushing, "walking over," etc. Its
direction is largely governed by the other Qualities, as for instance in
combination with Acquisitiveness, it manifests in breaking down opposition
and precedents in business; while with large conscientiousness it manifests
in tearing down evil conditions, etc., and in doing the work of "reform." It
generally is accompanied with large Combativeness, as the two go hand-in-
hand. It manifests outer form directly above, and back of the top-part of the
ear (see group figure).
Cunning. This Quality manifests in a strong desire to be cunning, sly,
close-mouthed, diplomatic, deceitful, and generally "foxy." It is best
illustrated by the example of the fox, which animal combines in itself many
of its qualities. The coyote also shows signs of having this Quality well
developed, as do birds of the crow and blackbird family, and certain fishes.
With strong Caution it renders one very secretive and "close-mouthed."
With strong Acquisitiveness it renders one sly and tricky in business. With
strong Approbativeness it renders one apt to tell lying stories which
magnify his importance and gratify his vanity. With a vivid Imagination it
inclines one to draw on that quality and lie for the very love of romancing.
It manifests outer form a little distance above the top of the ear,
immediately above Destructiveness, and back of Acquisitiveness (see group
figure).
Cautiousness. This Quality manifests in a strong desire to avoid danger
or trouble; carefulness, prudence, watchfulness, anxiety, self-protection, etc.

In excess it is apt to render one fearful, over-anxious, and even cowardly,
but in combination with other Qualities it tends to give to one a balance and
to restrain him from rashness and unnecessary risk. Its direction is also
largely influenced by the development of other Qualities. Thus with large
Acquisitiveness it makes one very cautious about money matters; with large
family qualities it renders one very careful about the family; with large
Approbativeness it renders one bashful, self conscious, and fearful of
adverse criticism. It manifests outer form toward the upper-back part of the
head, directly over Secretiveness (see group figure), and when developed is
apparent by the enlargement of the comparatively large area covered by it.
An old phrenological authority says of it: "This is the easiest found of all
the organs.... Starting at the middle of the back part of the ears, draw a
perpendicular line, when the head is erect, straight up to where the head
begins to slope back in forming the top, and Caution is located just at the
first turn."
Acquisitiveness. This Quality manifests in a strong desire either to
acquire, or else to hold property, money, or general objects of possession. In
some cases it contents itself with merely "getting," while in others it also
"holds on" to what is secured, the difference arising from the combinations
of the other Qualities. In itself, it may be said to be merely the tendency
toward "hoarding up," but the combination with large Combativeness and
Destructiveness enlarges its scope and tends to make its possessor rapacious
and grasping. It is the instinct of the squirrel and the bee, and even the dog
manifests it when he buries a bone for future gnawing purposes. Those in
whom it is developed in connection with large Caution, manifest a strict
economy and even miserliness, while in others it expends itself in merely
the getting for the sake of the getting, the possessions often being scattered
prodigally afterward, the element of Approbativeness entering largely into
the latter action. It manifests outer form in the lowest-middle section of the
head, directly over Alimentiveness (see group figure).
Constructiveness. This Quality manifests in a strong desire to invent,
construct, build, create, put together, improve upon, add to, readjust, etc. It
manifests along three general lines, namely (1) Invention; (2) Construction;
and (3) Materialization, by which is meant the "making real" of ideals
previously entertained—the "making come true" of the dreams previously
experienced—the materialization of the ideas, plans, and projects

previously visualized. This Quality causes the person to improve, alter,
tinker with, build up, invent, and create along the lines of his vocation or
avocation. These people find it difficult to refrain from tinkering with,
altering, or "improving" anything and everything with which they have to
do. With large Logic, Analysis, and Perceptives they manifest inventive
ability; with large Imitation they are fond of copying and constructing after
models; with large Ideality they work toward making their dreams come
true. This Quality is not confined to mechanical construction, as the old
phrenologists taught, but manifests itself in business literature, art, and in
fact in every vocation or occupation. With large Destructiveness, it builds
up new structures upon the ruins created by that Quality. In persons of the
Motive temperament it inclines toward mechanical invention, creation and
construction; while in persons of the Mental temperament it manifests in
creating and constructing ideas, thoughts, theories, scientific classification,
literary productions, etc., and in persons of the Vital temperament it
manifests in creating and improving upon things calculated to appeal to
persons of that class. It manifests outer form in the lower and frontal part of
the temples, backward and upward from the outer corner of the eye-brow
(see group figure). Prof. O. S. Fowler says. "In broad-built and stocky
persons it causes this part of the temples to widen and bulge out, but in tall,
long-headed persons it spreads out upon them, and hence shows to be less
than it really is." It is directly below Ideality and in front of Acquisitiveness.

CHAPTER VIII

THE VITATIVE QUALITIES

The third group is known as the Vitative Qualities, which is composed of
the three respective particular Qualities: Vitativeness; Alimentativeness; and
Bibativeness. This group manifests in outer form directly back of, and in
front of, the middle part of the ear. (See Fig. 4.)

Fig. 4
THE VITATIVE QUALITIES

Vitativeness. This quality manifests in a strong desire to live; resistance
to disease and death; an intense clinging to life for the mere fact of living,
rather than for the sake of anything to be accomplished by continued
existence. It goes along with Combativeness, and is especially noticeable in
the "broad-headed" people and animals. The cat tribe, hawks, turtles,
sharks, venomous snakes, and others have this propensity well developed,

while it is deficient in the "narrow-headed" animals, such as the rabbit,
certain birds, certain fish, and many harmless snakes. Those in whom it is
developed "die hard," while those in whom it is deficient die easily. This
capacity manifests in outer form in the area situated just back of the middle
part of the ear (see group figure).
Alimentiveness. This Quality manifests in a strong desire to gratify the
tastes for food, when large it inclines one toward gluttony, and tends to
make one "live to eat," instead of to "eat to live." Those in whom it is
largely developed eat heartily and like to see others doing the same; while
those in whom it is deficient care very little for the quality or amount of
their food and often actually resent the, to them, "disgusting" sight of
persons partaking of a hearty meal. It manifests in outer form immediately
in front of the upper part of the ear (see group figure).
Bibativeness. This Quality manifests in a strong desire to gratify the
appetite for drinks of various kinds. In its normal well-developed state it
manifests in a desire for water, milk and fluid foods, such as soups, broths,
etc., and other juicy things. Perverted it manifests in the appetite for
intoxicating liquors, tea and coffee, "soft drinks," and the various
decoctions of the modern soda-fountain. By some this Quality is regarded
as merely a phase of Alimentiveness, while others consider it to be a
separate Quality. It manifests in outer form immediately in front of the
locality of Alimentiveness, toward the eye.

CHAPTER IX

THE EMOTIVE QUALITIES

The fourth group is that known as the Social Qualities, which group is
composed of the following particular Qualities: Amativeness; Conjugality;
Parental Love; Sociability and Home Love. This group manifests outer form
at the lower-back portion of the head (see Fig. 5), and shows itself by an
enlargement of that region, causing the head to "bulge" back of the ears. It
may best be understood by an examination of its several particular
Qualities.

Fig. 5
THE EMOTIVE QUALITIES

Amativeness. This Quality manifests in a strong desire for sexual
indulgence and association with the opposite sex. Its purpose is, of course,
the reproduction of the race, but its abuse and perversion has led man to
many excesses and unnatural practices. It is a dynamic propensity and its
normal development is seemingly necessary in order to produce the "life
spirit," and vital activity mental and physical. Those in whom it is deficient

lack "spirit" and energy, while those in whom it is developed to excess tend
to lean toward excesses. When developed normally it seems to add an
attractiveness or "magnetism" to its possessors; when deficient it renders
the person "cold" non-magnetic and unattractive; when over-developed and
unrestrained it causes the person to become disgusting and repulsive to the
normal person; vulgar, licentious and depraved. Its seat is in the cerebellum
or "little brain," and it manifests outer form by an enlarged "fullness" at the
nape of the neck, at the base of the skull (see group figure). It tends to cause
the head to lean backward and downward at the nape of the neck. It also
manifests by fullness of the lips, particularly in their middles. The lips and
position of the head of persons in whom this quality is largely developed is
indicative of the attitude and position of kissing. Spurzheim says of it: "It is
situated at the top of the neck, and its size is proportionate to the space
between the mastoid process, immediately behind the ears, and the occipital
spine, in the middle of the hind head." It is noticeable that those in whom
this quality is fully or largely developed seem to have the power of
attracting or "charming" those of the opposite sex, while those who are
deficient in it lack this quality.
Conjugality. This quality manifests in a strong desire for a "mate"—and
one mate only. While Amativeness may cause one to seek the society of
many of the opposite sex, Conjugality will act only to cause one to seek the
one life partner. Conjugality causes the desire to "mate for life." It is
something quite different from Amativeness, although of course related to
it. The location of its outer form, between Amativeness and Friendship,
gives the key to its quality—love with companionship. Those in whom it is
well developed are very close to their mates and tend toward jealousy; they
suffer intensely when the relation is inharmonious or disturbed in any way,
and are often brokenhearted at disappointment in love or the death of the
mate. Those in whom it is deficient feel very little true companionship for
their mates, and with Amativeness large are apt to be promiscuous in their
manifestation of love or passion; if one love is interrupted or interfered with
they find little difficulty in shifting their affections. Those in whom it is
strong are "true unto death," while those in whom it is weak are fickle,
inconstant and lack loyalty. The Quality manifests outer form on each side
of the lower-back of the head, just above Amativeness and just below

Friendship, and on either side of Parental Love—the location being
especially indicative of its nature (see group figure).
Parental Love. This Quality manifests in a strong desire for and love of
children, particularly one's own. Those in whom it is very strong often
adopt children in addition to their own and love to caress children wherever
and whenever they may see them. It manifests outer form at the lower-back
part of the head on the middle-line of the head, above Amativeness, and
below Inhabitiveness (see group figure).
Sociability. This Quality manifests in a strong desire for companionship,
fellowship, friends, sympathy, society, associates, etc. It is the "social
sense." Those in whom it is strong feel happy only when surrounded by
associates, friends or boon companions. They incline toward lodges, clubs
and social gatherings. To be alone is to suffer, to such people. Those in
whom it is weak prefer to be alone, or at the best with a few carefully
chosen companions, and avoid promiscuous friendships and social
gatherings. It manifests outer form just above Conjugality, and at the sides
of Parental love and Inhabitiveness, and directly back of Cautiousness and
the upper-part of Combativeness (see group figure).
Home-Love. This Quality manifests in a strong love of familiar places,
particularly of one's home and near-by country, and from this springs love
of country and patriotism. Those in whom it is strong dislike to travel, and
are subject to home-sickness. Those in whom it is weak are fond of travel,
readily change their places of abode, and are apt to become "roamers" if
they indulge the Quality. When over large, it inclines one toward
narrowness, sectionalism and provincialism; when small, it inclines one
toward frequent moves, and changes of residence and location. It manifests
outer form at the back part of the head, on the middle-line, directly above
Parental Love and below Continuity (see group figure). When it is large it
tends to produce a ridge, flat-iron-shape and pointing upward; when small,
it presents a depression sufficient to contain the ball of the finger. Its close
connection to Continuity, on the one hand, and Parental Love on the other,
is very suggestive.

CHAPTER X

THE APPLICATIVE QUALITIES

The fifth group, known as the Applicative Qualities, is composed of two
particular Qualities, known, respectively, as Firmness and Continuity. This
group manifests in outer form on the centre-line of the head, just above and
just below the "crown," at which latter point Self-Esteem is situated (see
Fig. 6).

Fig. 6
THE APPLICATIVE QUALITIES

Firmness. This Quality manifests in a strong tendency toward stability,
tenacity, fixedness of purpose, and decision. When very highly developed
with the reasoning powers weak it often manifests as stubborness,
mulishness, obstinacy, etc. Those in whom it is largely developed display
firmness in decision, are "set in their ways," cannot be driven by force or
converted by argument when they have once formed an opinion and taken a

stand. The "indomitable will" arises from this Quality, in fact this Quality
might well be termed the "Will Quality," although it manifests by that
aspect of Will which shows itself as fixedness, while its companion Quality,
that of Continuity, manifests the phase of Will known as "stick-to-it-
iveness." Persons in whom Firmness is largely developed make certain
decisions and then abide by them. They may be coaxed but never driven.
Prof. O. S. Fowler, speaking of this Quality, said: "No man ever succeeded
without great will-power to hold on and hold out in the teeth of opposing
difficulties. I never knew a man distinguished for anything, not even crimes,
to lack it. It is an indispensable prerequisite of greatness and goodness.
Without it great talents are of little avail, for they accomplish little; but with
it large, fair to middling capacities accomplish commendable results.
Success in life depends more on this than on any other single attribute."
This Quality manifests outer form on the centre-line of the back part of
the top head, just above Self-Esteem. The location may be ascertained by
holding the head erect, drawing an imaginary line upward from the opening
of the ears straight to the top of the head to the middle-line or centre of the
top of the head—the location is at this last-point. It is usually quite
prominent, and in many men unusually large. When fully developed it gives
a "tallness" to the head from the opening of the ears to top of head. When it
is weak, there is apt to be a flatness or even a depression at the point of its
location. It also manifests in a "stiff upper lip," that is a firm upper lip, the
latter often being longer than ordinarily. A certain stiffness of the upper-lip
is often noticed when Firmness is habitually asserted, or in cases when the
Quality is temporarily called into play. The term "stiff upper lip" is more
than a mere figurative expression. Combe says of this Quality: "When this
organ predominates it gives a peculiar hardness to the manner, a stiffness
and uprightness to the gait, with a forcible and emphatic tone to the voice."
Continuity. This propensity manifests in a strong tendency to "stick-to" a
thing once begun, until it is finished; a disinclination for change; a habit of
patient work and thought; a desire to do but one thing at a time; etc. It is
difficult to interest these people in new things—they hold fast to the old.
They are naturally conservative and are averse to "new-fangled" things.
They are plodders and steady workers, and run on like a clock when once
wound up. They are apt to possess the power of long and continued
concentration upon anything which attracts their attention, although it is

difficult to attract their attention to an entirely new thing. Prof. Sizer says:
"Firmness gives a stiff, determined fortitude, decision of character; it serves
to brace up the other faculties to the work in hand.... Firmness gives
determination and obstinacy of purpose, while Continuity gives a patient,
perfecting, plodding application. Of two stone-cutters with equal Firmness,
they will be alike thorough and persevering, but if one has large Continuity
he prefers to use the drill in one place for hours, while the other with small
Continuity craves variety, and prefers to use the chisel in cutting and
dressing the entire surface of the stone."
Continuity in excess often manifests in "long-windedness," prosiness,
boredom, prolixity and tiresomeness. When it is weak there is manifested a
"flightiness," tendency to change, lack of concentration, attraction of the
new, a shifting of base, change of mind, and general instability and lack of
"stick-to-itiveness." This Quality manifests outer form on the centre line of
the top back of the head, just below the crown (Self-Esteem) and just above
Inhabitiveness (see group figure). Reference to the group figure will show
that it is peculiar in shape, and forms a semi-circular arch over a part of the
top-back head. When fully developed that part of the head is simply evenly
rounded with swelling; when deficient it leaves a hollow, crescent shape,
horns downward. In America we find the majority of people are weak in
Continuity, while in certain other countries it is found largely developed in
the majority of cases. This fact gives to Americans a benefit in certain
directions and a weakness in others.
Both Firmness and Continuity are manifested almost entirely in
connection with the other Qualities, and are known almost altogether in that
way. In themselves they have almost abstract nature. In determining
character, they must be taken largely into consideration, because their
influence on the other Qualities is very great. In fact they may be said to
determine the degree of application of the other Qualities.

CHAPTER XI

THE MODIFICATIVE QUALITIES

The sixth group is known as the Modificative Qualities (called by the
phrenologists "The Self-Perfecting Group"), which is composed of the
following particular Qualities. Ideality, Infinity and Humor, respectively.
This group manifests outer form in the region of the temples, and when
large gives width to the sides of the fore part of the head (See Figure 7).
Ideality. This Quality could well be called the "Artistic" quality of the
mind. It manifests in a strong desire for the beautiful, the ideal, the elegant,
the polished, the graceful, the refined. It is also closely connected with the
phase of mental activity called "Imagination." Those in whom it is largely
developed manifest the artistic taste and temperament, the love of art,
beauty and the ideal, the poetic spirit, the love of the refined and choice—
and a corresponding dislike for all opposed to these tastes and qualities.

Fig. 7
THE MODIFICATIVE QUALITIES

Spurzheim says of it: "A poetic turn of mind results from a peculiar mode
of feeling. Vividness, glow, exaltation, imagination, inspiration, rapture,
exaggeration, and warmth of expression are requisite for poetry. Poets
depict a fictitious and imaginary world. This faculty gives glow to the other
faculties; impresses the poetical and ideal; aspires to imaginary perfection
in every thing; creates enthusiasm in friendship, virtue, painting, music,

etc.; produces sentimentality, and leads to delicacy and susceptibility. It
often acts with Spirituality (Mysticism), located adjoining it, in
embellishing poetry with the mysterious and supernatural. Practical
exaltation varies with this organ."
Combe says: "This faculty loves exquisiteness, perfection, and the beau-
ideal; gives inspiration to the poet; stimulates those faculties which form
ideas to create perfect scenes; inspires man with a ceaseless love of
improvement, and prompts him to form and realize splendid conceptions;
imparts an elevated strain to language, and shows a splendor of eloquence
and poetic feeling; and gives to conversation a fascinating sprightliness and
buoyancy—the opposite of dryness and dullness."
In addition to the above characteristics, which are largely due to the co-
operation of Mysticism, Infinity, and Reverence, there is another set of
manifestations which were largely overlooked by the older phrenologists—
the activity of the Imagination in connection with Constructiveness. This
combination of Constructiveness and Ideality is found in the great
scientists, inventors, great financiers, and others whose plans for "building
up" show that Ideality has been also very active in the direction of picturing
"what may be"—the ideal which Construction makes real. In much mental
constructive work, there is found the artistic element, which arises from
Ideality. This Quality manifests outer form in the upper and frontal portion
of the temples, just where the head begins to curve upward, and just in front
of, or under, the edges of the hair (see group figure). It is just above
Constructiveness, and just below Mysticism and Imitation, a position which
throws light on its several phases of manifestation above noted.
Infinity. This Quality manifests in a strong realization of the grand, the
majestic, the vast, the illimitable, the infinite, the eternal, the absolute, the
omnipotent, the omnipresent, the omniscient. It is the realizing sense of The
Great. Those in whom it is large are impressed by the sublime, the majestic,
the grand, in nature or in thought and conception. Niagara; the great work
of the architect; the thunder-storm; the giant redwood of California; the
ocean; or the thoughts of Infinity, alike appeal to the one in whom this
Quality is large. If Reverence be large, the trend of Infinity will be toward
religious ideas—the greatness of God. If the intellectual faculties be in the
ascendency, Infinity will lead to high conceptions of Space, Nature, the

Infinite. If Ideality be large, Infinity will incline toward the grand and great
in art. If Constructiveness be well developed, Infinity will impel to the
creation of great works, enterprises, buildings, schemes, or what not.
Infinity influences everything in the direction of largeness and greatness.
This Quality manifests in outer form on the side of the head, about midway
between forehead and back-head, and about midway between "top and
bottom" of that part of the head which contains the brain (see group figure).
It is back of Ideality, and in front of Cautiousness; below Optimism and
above Acquisitiveness, on the side of the head where the upward curve
begins.
Humor. This Quality manifests in a strong appreciation of the ludicrous,
humorous, ironical, facetious, and raillery. Spurzheim says: "Those who
write like Voltaire, Rabelais, Piron, Sterne, Rabener, Wieland, and all who
are fond of jest, raillery, ridicule, irony, and comical conceptions, have the
upper and outer parts of the forehead immediately before Beauty (Ideality)
of considerable size." Combe says: "I have found in the manifestations of
those whose Wit (Mirthfulness) predominates over Causality (Logic) a
striking love of the purely ludicrous; their great delight being to heap
absurd and incongruous ideas together; extract laughter out of every object;
and enjoy the mirth their sallies created; and therefore agree with
Spurzheim that the sentiment of the ludicrous is its primitive function."
Those in whom it is very large are apt to be regarded as trifling and
undignified, and people often lack respect for them. Those in whom it is
weak are apt to be over-serious and dreary. A sense of humor is valuable in
many ways, among which is its influence in letting us see the silly side of
much pretentious nonsense which might otherwise deceive our reason and
judgment. Many a solemn and dignified fallacy or error can best be attacked
through a laugh and a realization of its absurdity. This Quality manifests
outer form on the upper and lateral part of the forehead (see group figure).
It is just before Ideality and just below Imitation. When large it gives a
square and prominent shape to this part of the forehead.

CHAPTER XII

THE RELATIVE QUALITIES

The seventh group is known as the Relative Qualities, and is composed
of the following four particular Qualities: Human Nature; Suavity;
Sympathy; and Imitation; respectively. The designation "Relative" is applied
to this group, by reason of the fact that its activities are concerned with the
relations between the individual and others of his kind. The group manifests
outer form in the front-upper part of the head, beginning just above the line
of the hair, from which it extends backward toward the top-head. (See Fig.
8.)

Fig. 8
THE RELATIVE QUALITIES

Human Nature. This Quality manifests in a strong desire to read
character, discern human motives, interpret feelings and thoughts, and to
know men and women thoroughly. Those in whom it is large seem to read
the mind, motives and character of those whom they meet, in an almost
intuitive manner—the ideas, feelings, thoughts, motives and designs of
others seem like an open book to them. They are natural physiognomists,

and understand Human Nature in both its inner states and outer forms. This
quality is largely developed in successful salesmen, detectives, credit-men,
politicians, and others whose success depends largely upon the ability to
read the character of those with whom they come in contact. This Quality
concerns itself with the entire subject matter of this book, and is of the
utmost importance to every individual. It should be developed and trained.
Prof. O. S. Fowler explains its manifestations, and at the same time
directs one along the lines of its cultivation, as follows: "Scan closely all the
actions of men, in order to ascertain their motives and mainsprings of
action; look with a sharp eye at man, woman and child, all you meet, as if
you would read them through; note particularly the expression of the eye, as
if you would imbibe what it signifies; say to yourself, what faculty
prompted this expression and that action? drink in the general looks,
attitude, natural language and manifestations of men, and yield yourself to
the impressions naturally made on you; that is, study human nature both as
a philosophy and a sentiment."
This Quality manifests in outer form on the middle-line of the summit of
the forehead, just where the hair usually begins to appear, and from thence
slightly upward around the curve (see group figure). It is directly above
Analysis and is often mistaken for a continuation thereof. Its nearness to
that Quality indicates its relationship thereto, the connection being very
close; in fact, some authorities have treated it as a particular phase of
Analysis. It is directly in front of and below Sympathy, which position is
also suggestive, for we must first understand the feelings of others before
we can sympathize with them. It is between the two lobes of Suavity, which
position is also suggestive, for Suavity depends upon an understanding of
the character and feelings of others, in order that we may "fall in" with the
same. In the same way Imitation, which closely adjoins it, depends upon
Human Nature for its copying material. When largely developed this
Quality gives a peculiar fullness and height to the upper forehead.
Suavity. This Quality manifests in a strong desire to be agreeable, suave,
pleasant, polite and attractive to other people. Those in whom it is large
possess a charming personality; a "winning way;" are interesting and
agreeable; polite, and often fascinating. They always say the right thing to
the right person at the right time and right place. They sugar-coat unpleasant

truths, and are natural diplomats. This is the Quality of Tact. These people
are "all things to all men," and show every evidence of having "kissed the
Blarney Stone," and of understanding the manufacture and use of "soft
soap."
With Human Nature large, they, as Prof. O. S. Fowler says "know just
how and when to take and hoodwink men; with Secretiveness (Cunning)
large and Conscientiousness small, are oily and palavering, and flatter
victims, and serpent-like salivate before swallowing." When the adjoining
Quality of Humor is large, they add humor and wit to their other attractive
qualities. This Quality, in normal development, is the lubricant which
makes the wheels of social and business intercourse run smoothly. In excess
it renders one "too smooth" and "oily;" while its deficiency renders one
boorish, unattractive and disagreeable. It manifests in outer form in the
upper-fore part of the head, about the hair-line, and on each side of Human
Nature. It is just below Imitation, just above Logic, and touches the upper
side of Mirthfulness (see group figure). Together with Human Nature, when
both are large, it tends to give a squareness and fullness to the upper part of
the forehead, and a somewhat angular turn to the forehead at that point.
Sympathy. This Quality manifests in a strong feeling of kindness,
compassion, benevolence, sympathy, and desire to make and see others
happy. Its manifestation is always altruistic. When largely developed it
causes one to feel the pains of others, and to be unhappy at the sight,
thought or hearing of their pains and woes. When deficient or weak it
allows the person to be callous to the misfortunes of others. When normally
developed it causes one to radiate Kindness, Sympathy and Compassion,
but in excess it renders one miserable because of the consciousness of the
"world-pain," and often causes one to be the victim of misplaced sympathy
and confidence. It is unnecessary to state that those in whom this propensity
is strong are to be found serving their fellow-men in charitable,
philanthropic, and educational work. Some have it in such excess that they
will impoverish themselves and their families in order to help perfect
strangers or the race at large. It manifests outer form on the fore part of the
top head, on the middle-line, commencing just about where the hair begins
and running back almost to the middle of the top-head. It is immediately in
front of Reverence. When large it tends to give the head a little forward tilt
or inclination, as if toward the person for whom sympathy is felt. In

listening to a story awakening sympathy, one naturally inclines the head a
little forward.
Imitation. This Quality manifests itself in the strong tendency to
reproduce, copy, take pattern of, or mimic. It plays an important part in the
work of the artist and the actor. It enables one in whom it is largely
developed to enter into the ideas, plans and works of others; to "catch their
spirit;" and to reproduce their work or ideas. In connection with Ideality it
forms a large part of the artistic talent in all lines of creative work. With
large Constructiveness and Ideality, it makes the inventor and the designer
who build upon that which has gone before that which is new and original.
With Self-Esteem small and Approbativeness large, this Quality will cause
the person to "follow my leader" and imitate others, rather than to assert his
own originality and creative power. This Quality is noticeable principally as
a modifier of the other faculties and propensities. It manifests outer form on
the upper sides of the forehead, toward the top of the head (see group
figure). It lies just below Sympathy, and above Ideality; before Mysticism,
and back of Suavity.

CHAPTER XIII

THE PERCEPTIVE QUALITIES

The eighth group is known as the Perceptive Qualities, composed of the
following particular Qualities, respectively: Observation; Form Size;
Weight; Color; Order; Calculation; Tune; Time; Locality; Eventuality, and
Words. This group manifests outer form in the lower part of the forehead, in
the region of the eye. (See Fig. 9.) When large this group often gives to the
upper forehead the appearance of "retreating" or sloping backward. Prof. O.
S. Fowler says of the appearance of those Qualities which manifest outer
form under the eyebrows: "The following rule for observing their size
obviates the objection sometimes urged that the eyebrows and their arches
prevent the correct diagnosis of these smaller organs crowded so thickly
together. The rule is: The shape of the eyebrows reveals the size, absolute
and relative, of each, thus: When all are large, the eyebrow is long and
arching; when all are deficient, it is short and straight; when some are large
and others small, it arches over the large ones, but passes horizontally over
those which are small. This rule is infallible." The other Qualities of the
group, according to Prof. Sizer, "is located above the eyes, and ... constitute
about one-third of the depth of the forehead, beginning at the arch of the
eye."

Fig. 9
THE PERCEPTIVE QUALITIES

Observation. This Quality was given the name of "Individuality" by the
early phrenologists, but this term is considered misleading, owing to the later
usage of that term. It manifests in a strong desire to observe, see, examine,
inspect, and "know" the things of the objective life. Those in whom it is
largely developed feel the insatiable urge of the inquisitive spirit; they desire to
investigate everything coming under their notice. Many little details in the

objects or subjects in which they are interested are noticed by them, while
overlooked by the majority of people.
Prof. Sizer says of it that it "gives a recognition of things and the special
points and facts of subjects; quickness of observation is an important element
in the acquisition of knowledge.... Those in whom it is large are eager to see
all that may be seen, and nothing escapes their attention. It opens the door for
the action of all the other perceptive organs.... They are quick to notice
everything that is presented to the eye; and it goes farther, and enables us to
recognize that which we touch, or sounds we hear. The rattling strokes of a
drum are distinct noises, and each is an individuality."
Prof. O. S. Fowler, says: "It is adapted, and adapts men to the divisibility of
matter, or that natural attribute which allows it to be subdivided indefinitely.
Yet each division maintains a personal existence. It thus puts man in relation
and contact with a world full of things for his inspection, as well as excites in
him an insatiable desire to examine everything. It is therefore the looking
faculty. Its distinctive office is to observe things. It asks: 'What is this?' and
says, 'Show me that!'... Before we can know the uses, properties, causes, etc.,
of things, we must first know that such things exist, and of this Observation
informs us."
This Quality is largely involved in the process of Attention. It usually
manifests in the form of involuntary attention, that is, attention to interesting
things. But, under the influence of the will, with Firmness large, it manifests
voluntary attention, or attention or study of objects not interesting in
themselves, but which it is important to study and know. It is largely
developed in children and undeveloped adults in the phase of curiosity or
desire to observe new things. In adults, of developed minds, it manifests as
attention to things of material interest and important subjects or objects of
study. This Quality is the master of its associated Qualities in this group, and is
involved in all of their activities.
It manifests outer form in the middle of the lower part of the forehead,
between the inner ends of the eyebrows, and above the top of the nose—"just
above the root of the nose," in fact. Prof. O. S. Fowler says: "When it is large,
the eyebrows flex downward at their nasal ends, and the lower part of the
forehead projects. When it is deficient, the eyebrows are straight at their inner
ends, and come close together" (See group figure).

Form. This Quality manifests in a cognizance, appreciation, and recollection
of the form and shape of objects observed. Those in whom it is large most
readily perceive, recognize and remember details of form and shape, faces, etc.
It manifests outer form between, and slightly above, the eyes, on each side of
Observation (see group figure). When large it tends to push the eyes apart and
outward. Sizer says: "The width between the eyes is the indication of its
development.... When small the eyes are nearer together, which gives a
pinched expression to that part of the face; when the organ is large, the eyes
appear to be separated, pushing away from the root of the nose. Distinguished
artists have the eyes widely separated." Audobon said of Bewick, an eminent
English wood-engraver, "His eyes were placed farther apart than those of any
man I have ever seen."
Size. This Quality manifests in a cognizance, appreciation, and recollection
of the size and magnitude of objects observed. Those in whom it is large most
readily perceive, recognize and remember the size, dimensions, proportion,
distance, height and depth, quantity, bulk of things. It manifests outer form on
each side of Observation, but a little lower down (see group figure), in the
angle formed by the root of the nose and arch of the eyebrows. Prof. O. S.
Fowler says: "In proportion as it is large it causes the inner portion of the
eyebrows to project over the inner portions of the eyes, quite like the eaves of
a house, forming a shed over the inner portion of each eye."
Weight. This Quality manifests in a cognizance, appreciation, and
recollection of weight, balance and gravity of things. Those in whom it is large
most readily perceive, recognize, and remember the weight of things; and also
things out of balance or plumb. These people seem to have the faculty of
balancing themselves nicely, and keeping their feet on a slippery surface, on a
tight-rope, etc., and often walk with a swinging, free motion, indicating a
sense of balance and security. This Quality manifests under the eyebrows, next
to Size, about a half inch from the upper part of the nose, rising somewhat
above the inner part of the eyeball and the bridge of the nose. Prof. O. S.
Fowler says: "Draw a perpendicular line from the centre of each eye up to the
eyebrow; Weight is internally, and Color externally of this line under the
eyebrows."
Color. This Quality manifests in a cognizance, appreciation, and
recollection of the color, hue, shade, and tint of things. Those in whom it is
large most readily perceive, recognize and remember the colors, shadings,
blendings and combination of tints, and to compare, match and harmonize

colors instinctively. It manifests outer form under the eyebrows, just back of
Weight (see rule for finding, in last paragraph), and occupies the space directly
under the centre of the arch of the eyebrows (see group figure). When largely
developed it gives an upward and forward arch to the eyebrows.
Order. This Quality manifests in a cognizance, appreciation, and
recollection of order, method and arrangement. Those in whom it is large
most readily perceive, recognize, and remember the order and sequence in
which objects appear or are arranged. They are very methodical, precise, and
pay attention to details of arrangement and system. They "have a place for
everything," and like to "keep everything in its place." In business they are
"strong on system," sometimes overdoing it. They are also fond of rules, laws,
customs, and codes, and adhere strictly thereto. They like everything pigeon-
holed, labelled, or else fenced in and off from every other thing. Are also great
disciplinarians. This Quality manifests outer form next to Color, and beneath
the junction of the bony ridges (on the sides of the head) and the eyebrows,
(see group figure). Prof. O. S. Fowler says: "When very large it forms an arch,
almost an angle, in the eyebrows at this point, accompanied by its projection
or hanging over.... When small, the eyebrows at this point retire, and are
straight and flat, wanting that arched projection given by large Order." Combe
says: "Its large development produces a square appearance at the external
angle of the lower part of the forehead."
Calculation. This Quality manifests in a cognizance, appreciation, and
recollection of number, figures, calculations, etc. Those in whom it is largely
developed most readily perceive, recognize, and remember anything
concerned with the number of things, or calculations based thereon. They are
natural arithmeticians and mathematicians. Calculation comes easy to them,
and in cases of high development they may be said to "think mathematically."
This Quality manifests outer form next to Order, and under the outer ends of
the eyebrows (see group figure).
Prof. O. S. Fowler, says: "It elongates the ends of the eyebrows laterally, and
flexes them horizontally in proportion as it is developed, yet when deficient
the eyebrow is left short externally, does not project beyond the eye, and
terminates running downwards." Gall says: "Its convolution is a continuation
of the lowest convolution of Tune, and is placed on the most external part of
the orbital plate, in a furrow running from before backwards. When it is very
large it depresses the external part of the plate, so that the superorbital arch is
irregular, except in its internal part; its external line representing a straight line,

which descends obliquely. Hence the external part of the eyelid is depressed,
and conceals the corresponding part of the eye."
Tune. This Quality manifests in a cognizance, appreciation, and recollection
of tune, music, harmony, melody, etc. Those in whom it is large most readily
perceive, recognize, and remember all connected with the subject of Music. It
is the musical sense, taste and faculty. Its characteristics are too well-known to
require elaboration. It manifests outer form in the lateral and lower part of the
forehead, above Order and Calculation, in front of Constructiveness, and back
of Time (see group figure). Prof. O. S. Fowler says: "When large it fills out the
lower, frontal portions of the temples.... Still, being located in a kind of corner
... and the temporal muscle passing over it, its position varies somewhat,
which renders observation more difficult, except in the heads of children, in
whom it is generally larger than in adults."
Time. This Quality manifests in a cognizance, appreciation, and recollection
of time, duration, rhythm, etc. Those in whom it is large most readily perceive,
recognize, and remember all connected with the flight of time, dates, duration,
periodicity, chronology, etc. Spurzheim says of it that it, "perceives the
duration, simultaneousness, and succession of phenomena." It may be called
"the time sense" which is so apparent in some persons, and so noticeable by
reason of its absence in others. It manifests outer form above Color and
Weight, in front of Tune, and back of Locality (see group figure).
Locality. This Quality manifests in a cognizance, appreciation, and
recollection of places, positions, locations, directions, etc. Those in whom it is
large most readily perceive, recognize, and remember places, directions,
positions, land-marks, points-of-the compass, roads, paths, streets, and other
things having to do with space. Such persons are never "lost" nor confused as
to direction or locality; they have an almost instinctive "sense of direction." It
is the geographical or traveller's sense. It is found large in the majority of
travellers, sailors, civil engineers, etc. Persons in whom it is large can find
themselves about a strange city without trouble, and will remember old scenes,
places, locations for years. Those in whom it is weak frequently "get lost," or
mixed up regarding place, position and direction.
It manifests outer form over Size and Weight, or about three-quarters of an
inch above the inner half of the eyebrows, and runs upwards and outwards (see
group figure). It is said to have been immensely developed and apparent in
Capt. Cook, the eminent explorer, and the portraits of Columbus and other

great explorers and travellers show a distinct enlargement of this locality. Gall,
who discovered the location of this Quality, took casts of the heads of noted
explorers and travellers, and others manifesting the "sense of place and
direction," and upon comparing them, "found in them all, in the region directly
over the eyes, two large prominences, which began just inside the root of the
nose, and ascended obliquely upwards and outwards as far as the middle of the
forehead." Dr. Caldwell states that, "Daniel Boone who was perpetually going
from one place to another, was the most celebrated hunter and woodsman of
his age, and possessed this organ in a degree of development so bold and
prominent that it deformed his face."
Eventuality. This Quality manifests in a cognizance appreciation and
recollection of facts, events, happenings, occurrences, news, etc. Those in
whom it is large most readily perceive, recognize and remember striking
events, facts, doings, occurrences—in short, news. Such persons have the
"nose for news" which is so important to the newspaper man, scientific
investigator, researcher in any line, and general investigator. It is the
"historical faculty," and the "journalistic sense," as well as an important part of
the "scientific instinct." These people make good witnesses, story tellers, and
entertainers. They know "what is going on," and are the people to go to when
one wishes to "hear the news," or to learn the past history of anything or
anybody.
This Quality manifests outer form in the centre of the forehead, immediately
above Observation, and in front of Locality (see group figure). When large it
tends to "fill out" the middle of the forehead. Prof. O. S. Fowler says: "It
sometimes seems deficient, because the surrounding organs are large, whereas
close inspection shows it to be large. Steady the head with the left hand, and
place the second finger of the right in the very centre of the forehead, firmly
on the head, and then work the skin horizontally. If your finger caresses an up-
and-down ridge about the size of a pipe-stem, this faculty is vigorous, and has
been much used and strengthened by culture of late years. Where it is not
noticeably full, but has been taxed by business or literary pursuits, or had a
great many little things to do for years, it appears deficient to the eye, but the
rule just given for this perpendicular pipe-stem ridge signifies great activity
and vigor in it." (See group figure.)
Words. This Quality manifests in a cognizance, appreciation and
recollection of words, terms, phrases, etc., and their meanings. Those in whom
it is large most readily perceive, recognize and remember the words,

expressions, gestures and other modes of communication between the minds
of men, and are proficient not only in perceiving and understanding them, but
also in employing and using them. It is the taste, power, and ability to receive
verbal Impressions and to manifest verbal Expression. It produces the orator,
and the adept in the use of words in writing. To those persons in whom it is
largely developed, words take on life and reality, and become living thought.
In excess, it produces verbosity, talkativeness, and "windiness" of expression.
When deficient, it renders one unable to properly express himself. It manifests
outer form above and partly behind the superorbital plates, which form the
roof of the sockets of the eyes, and when large tends to press the eyes forward
and downward. Its location was discovered by Gall, who observed that those
fluent in the use of words almost always had full and prominent eyes, and
prominent under eye-lids. The fullness of the eyes and lower eyelids, therefore,
is its distinguishing mark.
Professor O. S. Fowler says: "See how the eyes stand out beyond the
cheekbone—the best standard points from which to estimate its size, because,
though it may be large, yet the Perceptives may be still larger, in which case
the latter will project forward still farther even beyond large Expression.
(Words). Hence the fullness of the eyes should not be compared with the
eyebrows as much as with the bone below them, which not being subject to
kindred mutations, forms a correct measuring point of observation." The
pressure outward of the under eyelids, is a good sign of the development of
this Quality. It may be objected to that Quality of Words is not, strictly
speaking, a Perceptive, but when it is realized that before words may be
fluently used, they must be perceived, recognized, and remembered, the reason
for our inclusion of this Quality in the Perceptive class may be understood.

CHAPTER XIV

THE REFLECTIVE QUALITIES

The ninth group is known as the Reflective Qualities, which is composed of
the two following particular Qualities: Analysis and Logic, respectively. This
group is accorded the highest place among the mental Qualities, for Reason is
ranked higher than Emotion, Feeling or Sentiment. Its purpose is to
philosophize, penetrate, investigate, originate, pursue the processes of
inductive and deductive reasoning, analyze, synthesize, take apart, put
together, combine, harmonize, search for, discover, and to manifest all the
processes of Rational Thought, using the report of the Perceptives as "raw
material." This group manifests outer form in the upper part of the forehead,
immediately above the Reflective Qualities. (See Fig. 10.) When large it gives
to the upper part of the forehead that appearance of intellectuality, which is so
commonly recognized, and which has given rise to the semi-slang phrase
"high-brow" as applied to persons manifesting intellect.

Fig. 10
THE REFLECTIVE QUALITIES

Analysis. This Quality manifests in a strong desire to analyze, compare,
classify, infer, discriminate, illustrate, etc. It gathers together the "raw
material" of perception, and proceeds to analyze and compare its particular
parts, and then to group the parts together in a new classification and
synthesis. Those in whom it is largely developed manifest the power of
comparison to a high degree, discovering points of resemblance and difference
almost intuitively. They will plunge to the heart of a subject in a short time,

and will be able to extract the essence of an object or subject with
comparatively little effort.
Spurzheim says of it: "The great law of this faculty seems to be to form
abstract ideas, generalizations, and harmony among the operations of the other
faculties.... It pre-supposes, however, the activity of the other faculties, and
cannot act upon them if they are inactive."
Professor Nelson Sizer says that it, "frequently discovers unexpected
resemblances among other things, and people who have it in a very active
condition are constantly surprising those in whom it is dull by their novel
illustrations. It is the source of the ability some writers possess of using
frequently metaphors and analogies.... While it contributes to reason, it is not
strictly so, per se.... It endeavors to prove that one thing is of such and such a
nature, because it resembles another that is so and so; and because the majority
of people have it fairly developed, they are prone to convert an illustration into
an argument. It exercises a most important influence upon the mind in the way
of analytical capability; and one who has it largely developed is quick in
discovering and understanding differences, enigmatical assertions and
improper or inaccurate allusions; hence it is essential to critical acumen."
Gall says, regarding its discovery: "I often conversed with a philosopher
endowed with great vivacity, who, when unable to prove his point by logic,
had recourse to a comparison, by which he often threw his opponents off the
track, which he could not do by arguments." It tends to reason by analogy, and
to make rapid and clever generalizations. The majority of scientists have it
largely developed, as also do discoverers in all lines of investigation and
research, and as Gall says: "Its possessors seize and judge well of the relations
of things, etc., and are well fitted for business." It is attracted by investigation
and thought regarding concrete things, rather than by abstract subjects. It is
scientific, rather than philosophical.
As Prof. O. S. Fowler says, it: "illustrates with great cleverness and facility
from the known to the unknown, and discovers the deeper analogies which
pervade nature, and has an extraordinary power of discovering new truths. It
reasons clearly and correctly from conclusions and scientific facts up to the
laws which govern them; discerns the known from the unknown; detects error
by its incongruity with facts; has an excellent talent for comparing, explaining,
expounding, criticising, exposing, etc.; employs similes and metaphors well;
puts this and that together, and draws correct inferences from them."

This Quality manifests in outer form in the middle of the upper part of the
forehead, along the middle-line, just below the hair, directly above Eventuality,
and between the two lobes of Logic (see group figure). Prof. O. S. Fowler says
of it: "It commences at the centre of the forehead and runs upward nearly to
the hair. When it projects beyond surrounding organs it resembles a cone, its
apex forming a ridge which widens as it rises. Its ample development elevates
the middle of the upper portion of the forehead, and gives it an ascending
form."
Logic. This Quality manifests in a strong desire to inquire into the "Why?"
of things—into Causes—into the "Wherefore?"; and to reason therefrom to
effects and application of laws. Those in whom it is large manifest the power
of logical reasoning to a high degree, and abhor fallacies. This is the
philosophical faculty of mind. It searches back of facts and phenomena for
causes, motives and laws, and then reasons deductively from these. Combe
says: "This faculty prompts us on all occasions to ask, "Why is this so, and
what is its object?" It demands reasons and proofs in the reasoning of its
owner, as well as from others."
Prof. Nelson Sizer says: "It gives ability to look deeply into subjects, and to
appreciate the logical sequences of arguments, hence it is large in persons who
indicate genius in metaphysics, political economy, and all sciences of a
profound character.... When prominent, and the perceptive faculties are
moderate, and Comparison (Analysis) is not equally influential, it tends to
speculative thinking. Men so constituted are given to spinning improbable
theories; their notions are too abstract for ordinary minds, and they are looked
upon as dull and heavy weights in society. On the other hand when it (Logic)
is deficient, the individual is superficial and incapable of taking
comprehensive views of subjects; or forming judgments that will apply to the
affairs of life successfully."
Professor O. S. Fowler says that this Quality gives "the desire to know the
why and wherefore of things, and to investigate their laws; ability to reason
from causes down to effects, and from effects up to causes; the therefore and
wherefore; ability to adapt ways and means to ends, to plan, contrive, invent,
create resources, apply power advantageously, make heads save hands, kill two
birds with one stone, predict the results of given measures, etc."
This Quality manifests outer form in the sides of the upper part of the
forehead, one either side of Analysis and over Locality (see group figure).

When large it gives to the forehead a "high, bold, square" form. With large
Perceptives this Quality does not present so prominent an appearance and so
marked a comparison, but with the Perceptives small it gives to the brow an
"overhanging" appearance. With Analysis equally, or nearly as strong, the
fullness of course extends well across the forehead; but with Analysis much
smaller, Logic presents a bulging on each side of the forehead; while with
Analysis large and Logic small, the latter gives the appearance of two
depressions on each side of the forehead.
Spurzheim well says of the combination of Analysis and Logic (which he
terms "Comparison" and "Causality," respectively): "Causality and
Comparison combined constitute Reason. Without Causality (Logic) there can
be no argumentative reasoning; without Comparison (Analysis), no
comprehensive views, and no nice distinctions. Observation teaches objects,
and Eventuality facts, while Comparison (Analysis) points out their identity,
analogy, difference or harmony, whereas Causality (Logic) seeks their causes,
and all together discern general principles and laws; draw conclusions,
inductions and creations, and constitute a truly philosophical understanding."

CHAPTER XV

THE RELIGIO-MORAL QUALITIES

The tenth group is known as the Religio-Moral Qualities, and is composed
of the following particular Qualities: Reverence, Mysticism, Optimism, and
Conscientiousness, respectively. This group manifests outer form at the front-
top of the head, and on either side thereof (see Fig. 11).

Fig. 11
THE RELIGIO-MORAL QUALITIES

Reverence. This Quality manifests in a strong reverence, respect and awe
for and of higher beings, persons in authority, sacred things, religious ideas,
constituted authority, leaders, teachers, and heroes. It may be symbolically
expressed by the word, "Worship." Like that of Mysticism, this Quality
contains within its field the highest and the lowest. It manifests the reverence
and veneration for the highest conceptions of Deity and Being; and also the
fear and base servile worship of idols, demoniac deities, devil-gods, etc.

Likewise, it manifests in respect and submission for the lawfully constituted
authorities; and also for false leaders and prophets, charlatans and imposters.
In the same way it causes a hero-worship for those who have performed
meritorious tasks and have wrought good for the race; but also for the
unworthy persons whose sensational deeds have brought them into the
"limelight" of notoriety. It manifests in all forms of the highest religion; and in
the lowest forms of devil-worship and low superstitious awe and fear, in the
richest religious experiences, and in the wildest fanaticism and hallucinations.
The direction of the manifestation is decided by the relative development of
the other propensities, particularly those of the reasoning faculties.
This Quality manifests outer form on the middle-top of the head, along the
middle-line directly in front of Firmness, back of Sympathy, and just above
Mysticism and Optimism (see group figure). When largely developed, it
causes the middle of the top of the head to "bulge," particularly if Mysticism
be also largely developed, the combination usually being thus.
Mysticism. This Quality manifests in a strong attraction for the supernatural,
the marvellous, the unknown, the mysterious. When perverted it leads to
superstition, gross credulity, belief in witchcraft; faith in signs, omens, and
warnings, etc. When balanced by certain other Qualities it leads one to the
higher flights of religious experience, faith, and consciousness of the "light
within;" but when not so balanced it leads one to credulity, superstition and
religious, occult, and mystical imposture.
"Psychic" phenomena are familiar to those in whom it is largely developed
in connection with certain other mental qualities; clairvoyance, second-sight,
spirit-vision and other peculiar experiences being common to these people.
The prophets, seers, and wonder-workers belong to this class of "psychics."
Poets possess this Quality in many cases. The manifestations of this Quality
include some of the very highest and the very lowest of "spiritual" experiences
and feelings. This paradox is explained when we consider the influence of the
other Qualities, high and low, operating in connection with that of Mysticism.
In the garden of Mysticism grow the choicest flowers and the rankest and most
noxious weeds.
This Quality is located immediately in front of Optimism, and below on
either side of Reverence, on the front-upper part of the head (see group figure).
When developed it renders the front top-head broad and prominent.

Optimism. This Quality manifests in a strong tendency to look on the bright
side of things, to expect the best, to anticipate the best. Spurzheim says of it:
"Hope is necessary to the happiness of man in almost all situations and often
gives more satisfaction than even success. Those who are everlastingly
scheming or building castles in the air have it large. It believes possible
whatever the other faculties desire. It is not confined to this life, but inspires
hopes of a future state, and belief in the immortality of the soul. When too
strong it expects the unreasonable and impossible; but when too weak, with
Caution large, it produces low spirits, melancholy and despair."
This Quality when full produces optimists; when weak, pessimists; when
medium, the average person who swings between the two extremes partaking
of the nature of each. Those in whom it is developed to excess are apt to see
success in everything, and with a lively imagination translate dreams into
realities; of these persons it has been said: "show them an egg, and the next
minute the air is full of feathers." When this Quality is weak the person is
disposed to look for the worm in the apple, decay at the heart of the rose, and
for the skeleton beneath the form of beauty. It has been said that "the optimist
sees nothing but the body of the doughnut; the pessimist, nothing but the
hole."
This Propensity manifests outer form at the middle sides of the upper head,
in front of Conscientiousness, back of Spirituality (see group figure).
Conscientiousness. This Quality manifests in a strong tendency to act
according to truth, principle, duty, the accepted code of ethics, conception of
right, accepted religious teachings—in short to regulate conduct according to
the particular standard of "right and wrong" accepted by the person. Those in
whom it is large feel keenly their personal responsibility, duty, and moral
obligation. With Reverence large, they model their standard of duty upon
religious standards, while with Reverence small, and Sociability large, they
model their standard upon social ethics, the Brotherhood of Man, and the
"social conscience." In fact the Quality itself gives rise to what is generally
called the "social conscience."
Combe says of this Propensity: "After more than thirty years experience of
the world in actual life, and in various countries, I cannot remember an
instance in which I have been permanently treated unjustly by one in whom
this organ and intellect were large. Momentary injustice, through irritation or
misrepresentation, may have been done; but after correct information and time

to become cool, I have found such persons ever disposed to act on the dictates
of Conscience; as well satisfied with justice.... It leads to punctuality in
keeping appointments so as not to waste their time; to the ready payment of
debts; will not send collectors away unsatisfied except from inability to pay;
are reserved in making promises, but punctual in keeping them; and when
favorably combined, are consistent in conduct.... Its predominance makes a
strict disciplinarian and a rigid but just master; invests all actions with a sense
of duty; thereby sometimes rendering estimable persons disagreeable."
In normal manifestation this Quality renders its possessor a most worthy
and estimable individual; but when abnormally developed and not balanced by
judgment and the reasoning faculties, it produces persecutors and religious and
ethical tyrants, adhering to the letter of the law rather than to its spirit.
Conscience is generally esteemed, but careful observers deplore the "ingrown
conscience" and "blue-law spirit" of those of large Conscientiousness, large
Destructiveness, and small Sympathy. Many so-called "reformers" belong to
this last class. This Quality manifests outer form on the side of the top part of
the head, just below and on either side of Firmness. It lies between Firmness
and Cautiousness, with Optimism just in front of it and Approbativeness just
back of it (see group figure).

CHAPTER XVI

FACES

Next to the shape of the head, the facial expression furnishes us with the
most marked indication of the outer form accompanying the inner mental state.
In fact, many authorities hold that the facial expression affords the most easily
read and most comprehensive index of character, and that, therefore,
Physiognomy possesses many points of superiority over Phrenology. The truth
seems to be that Physiognomy and Phrenology are twin-sciences, and that the
true student of Human Nature should acquaint himself thoroughly with both.
Physiognomy is "the science and art of discovering or reading the temper
and other characteristic qualities of the mind by the features of the face." The
philosophy underlying the science of Physiognomy has been stated at length in
the first several chapters of this book, the essence of which is that mental
states manifest in outward form. The majority of persons apply the principles
of Physiognomy more or less unconsciously in judging the characters of those
with whom they come in contact. Nearly every one scans closely the features
of those whom they meet for the first time, and form a general impression
therefrom. Children and domestic animals possess an instinctive knowledge of
facial expression and can often tell very accurately the general disposition
toward them possessed by various persons. Certain persons are generally
considered to "look stupid," while others have "a bright, intelligent
expression"; some look "tricky," while others "look honest" and trustworthy.
Professor Nelson Sizer says: "Though all human beings have the general
human form and features—though all have eyes, nose, mouth, chin, etc., yet
each one has a different face and look from every other. And, more, yet, the
same person has a very different facial look at different times, according as he
is angry or friendly, etc. And always the same look when in the same mood. Of
course, then, something causes this expression—especially, since all who are
angry, friendly, etc., have one general or similar expression; that is, one look
expresses anger, another affection, another devotion, another kindness, etc.
And since nature always works by means, she must needs have her

physiognomical tools. Nor are they under the control of the will, for they act
spontaneously. We cannot help, whether we will or no, laughing when merry,
even though in church, pouting when provoked, and expressing all our mental
operations, down even to the very innermost recesses of our souls, in and by
our countenances. And with more minuteness and completeness than by
words, especially when the expressions are intense or peculiar."
Professor Drayton says, "Everything, from head to feet, of form, size, and
action, indicates in some degree, the character of the individual, or state of
mind, and feeling in exercise for the time being. The arching or depressing of
the eyebrows, the full opening or partial closing of the eye, the pursing or
pouting of the lips, the firm set jaw, the elevated head, the lofty shoulders, the
stiff attitude, the dignified and stately step, or the reverse of this, will impress
each observer in respect to the changing moods which may exist in a given
individual.... Each of the mental organs has its natural language, as shown in
pantomine, which is exhibited by the gestures and motions of the head, hands
and body. Children and animals read the feelings of their parents or masters by
their motions and attitudes, which are often more influential than words. The
brain is the central source of motive and mental power; every action has its
root or seat of impulse in the brain and its connections, and as the mind forms
purposes, the will is sent out to the extremities, and the external motions
express the inward thought and feeling. Habitual states of mind tend to
produce habitual forms and expressions of face and body; a person who suffers
pain for years, will have in the face an expression of the internal state; one
who has been nurtured in gladness, though the face may not be beautiful, will
wear the sunshine of joy; one who has had care and responsibility, will come
to show it in the face, in the walk, and in the voice, as one who has been
subjugated and kept subordinate will have the word humiliation written in his
features not only, but in all his movements and attitudes."

SHAPES OF FACES

The authorities in Physiognomy divide the faces of persons into three
general classes, viz: (1) The Round Face; (2) The Oblong Face; and (3) The
Pear-shaped Face.

Fig. 12
ROUND FACE

In Fig. 12, we see the Round Face. This face is indicative of the Vital
Temperament. It is usually associated with broad shoulders, short neck, full
chest, and plumpness, with enlarged abdomen in middle life. These people
love ease and physical comforts, good eating and drinking, and not too much
hard mental or physical work. They are solicitous of the comfort of their
bodies, and generally "look out for No. 1" in this respect. They are generally
good-natured and sociable, and often jolly.

Fig. 13
OBLONG FACE

In Fig. 13, we see the Oblong Face. This face is indicative of the Motive
Temperament. It is usually associated with a compact firm body, which while
well filled out can scarcely be called plump, certainly not fleshy. These people
are generally strong and active, persevering and sparing neither themselves or
others in the direction of work. They are apt to have a very fair share of
common sense; are practical; and are generally reliable.

Fig. 14
PEAR-SHAPED FACE

In Fig. 14, we see the Pear-shaped Face. This face is indicative of the
Mental Temperament. It is usually associated with a delicately formed body,
and finely proportioned physical shape; the shoulders often being narrow, and
the neck long. These people manifest the characteristics of mental and nervous
force, rather than of vital or motive energy. They often have bright, expressive
eyes, and show other signs of the artistic or literary character. They are
inclined to be sensitive and impressionable, and to suffer and enjoy keenly.
In addition to the aforementioned general types, there are several others
which are modifications thereof, and which we shall now consider.

In Fig. 15, we see the Square Face. This face indicates a combination of the
Motive and Vital Temperaments, with the Religio-Moral Qualities deficient
and the Selfish-Qualities predominant. These people usually have square,
stocky bodies, strong and wiry, and are tenacious of life. They are Materialistic
to a degree, and cannot understand others who differ temperamentally from
them. Usually, they have Combativeness and Destructiveness large; strong
Perceptive Qualities; and but moderate Conscientiousness. They look out for
themselves, pushing others aside, and not being disturbed by "the higher
feelings." They are generally stubborn; and their weak point is apt to be
Amativeness.

Fig. 15
SQUARE FACE

In Fig. 16, we see the Egg-shaped Face. This face indicates the Mental
Temperament with the Psychic Qualities largely in the ascendent. The Selfish
Qualities are weak, while the Qualities of Mysticism, Reverence and Ideality

are large. These people are generally known as "spiritual," and are often very
"psychic." They are generally impractical and dwell in an ideal world apart
from the things of earth.

Fig. 16
EGG-SHAPED FACE

In Fig. 17, we see the Inverted-Egg-shaped Face. This face indicates the
extreme form of the Vital Temperament, associated with an absence of the
active qualities which should accompany it. The Mental and Motive Qualities
are quite deficient, while the purely Animal Qualities are strong. The result is a
pig-like nature, content with wallowing in the mud of the animal propensities
and having a full swill-barrel. These people are essentially lazy, gross,
worthless, and animal-like. Note the large lower-face (without the strong jaw),
and the small upper head. Note the broad nose, and general lazy expression.

Fig. 17
INVERTED EGG-SHAPED FACE

In Figs. 18 and 19, respectively, we see the contrast between Broad and
Narrow Faces. The rule is that Broad Faces indicate fight, destructiveness, and
acquisitiveness—the Selfish Faculties, in fact; while Narrow Faces indicate a
lack of these qualities. The broad-headed animals are the fighters, while the
narrow-heads are the timid and peaceful, as a rule. The same principle applies
in the case of men. Look over the charts of the Qualities, and see why this is.

Fig. 18
BROAD FACE

The above mentioned several types or classes of faces have, of course,
innumerable variations and combinations, but a careful study of these several
types will give one the general key to all faces. It is well to obtain a side view,
as well as a full-face view, of the face one wishes to study.

Fig. 19
NARROW FACE

In studying faces, not only the general shape of the face must be observed,
but also the various features thereof, as for instance: the chin; the mouth; the
nose; the eyes; the ears; etc. These features form the subject of the following
chapters.

CHAPTER XVII

CHINS AND MOUTHS

Physiognomists regard the chin as an important feature to be considered in
the study of faces as the outer form of character. The following are the
principal points of the "reading" of chins.
In Fig. 20 we see the first point to be observed in the study of chins. The
rule is to draw an imaginary perpendicular line from the point at the root of the
nose, between the two eyebrows. In the normal and average type, the line
touches the upper lip and chin. But we find the normal condition in but
comparatively few cases, the majority manifesting a variation backward or
forward. When the chin is found to recede from the line, it is interpreted as an
indication of weakness, lack of stability and firmness, and a general vacillating
and unstable character. When the chin projects beyond the line, it is interpreted
as indicating firmness, stubborness, and a generally selfish nature, which is
considered "strong" by contrast with the "weak" receding chin. When the
projecting chin is pointed, it indicates that the strength is manifested as
grasping, miserliness, etc.; while if it is square, it indicates Combativeness and
Destructiveness as well as Acquisitiveness; and if it is very broad and square,
it indicates the domineering, "bossy," tyrannical, self-willed character.

Fig. 20
CHIN STUDY

The above points regarding the chin must always be taken into
consideration. The following points are based on the shape of the chin when in
normal position, that is when the perpendicular line descends in a straight line
from the root of the nose to the chin:
The narrow-round chin indicates idealistic feeling not manifesting in
decided action. These people have high desires, longings, and aspiration, but

lack the will to act upon the same.
The narrow-square chin indicates the idealistic nature, accompanied by the
will to act upon the same.
The broad-round chin indicates substantial feeling, without the will to
manifest it in decided action. These people desire ordinary, plain, practical
things, but lack the initiative, will and nerve to overcome obstacles to acquire
them.
The broad-square chin indicates that the feelings are plain, practical and
substantial, with the will to back them up.
From the above, it will be seen that roundness indicates feeling; and that
squareness denotes will; that narrowness denotes ideality; while broadness
denotes practical, substantial, plain desires and tastes.
The dimpled or indented chin indicates the warm artistic temperament with
its accompanying desire for love of the opposite sex, desire for affection, and
alas! too often a fickleness and lack of loyalty and fidelity in love affairs.

JAWS

A broad, firm jaw indicates strong Combativeness, Destructiveness and
Firmness.
A narrow, loose jaw indicates the reverse of the qualities above noted.
A loose, drooping jaw and open mouth indicates timidity, weakness,
shyness, or despondency.
The fighters in all walks of life manifest the strong, firm jaw. It is the
survival of the primitive "bite" in the animal or cave-man.

MOUTHS

The Orientals have a proverb which runs as follows: "By a man's eyes,
know what he might have been, or may be; by his mouth, knew what he has
been, and is." The study of the mouth is one of the greatest interest, and one

which will richly repay one for his time and thought. It will be noticed that
there is a great difference between the mouth and lips of an individual in
childhood, in youth, and in middle-age, which fact shows the truth of the
Oriental proverb just quoted. The mouth indeed shows what a man has been
and is.
Small mouths generally denote undeveloped, childish, or babyish character,
neither good nor bad.
Large mouths denote matured character, good or bad. When firm, they
denote force and energy. When half-open, they denote dullness and heaviness.
When showing full protruding lips, they denote sensuality and selfish passions
and tastes. When very large and flexible, they denote the "windy" person who
is fond of talking and hearing the sound of his own voice—when one says that
another is "big-mouthed" he states a truth which physiognomy bears out.
An upward curve of the corners of the mouth, denotes a cheerful, optimistic
disposition and mental attitude. Likewise, a downward curve denotes a
despondent, pessimistic disposition and mental attitude. A graceful bow-like
curve, shows a well-balanced and "all around" disposition.
Tightly closed lips indicate a firmness, and often a "closeness" of
disposition. Loosely closed lips indicate a lack of firmness, and often a
spendthrift tendency. Lips that touch lightly and protrude slightly in a "kiss-
like" shape, indicate vanity, love of praise and flattery, and often a desire to be
petted.
Puffed-out lips indicate sloth, dullness, lack of energy and ambition, general
heaviness. Coarse lips indicate lack of refinement, and often grossness.
Particularly full lips indicate Amativeness and sometimes Sensuality.
Slanting mouths indicate trickiness, "foxiness" and general unreliability.
Crooked mouths, or mouths greatly out of symmetry, are held by many
authorities to indicate lack of Conscientiousness, and often criminal
tendencies.
Full, red, middle-lips indicate love of the opposite sex. Thin, pale middle-
lips denote the opposite traits.
A long upper-lip indicates Self-Esteem. A short upper-lip denotes deficient
Self-Esteem, but often also a strong Approbativeness. (John D. Rockefeller has

an almost abnormally long upper lip.)
The affectionate faculties are believed to manifest in outer form in the
center of the lips, because of certain nerve centers at that place. A fullness and
enlargement there denotes strong affection, while deficiency in the affectionate
qualities manifest in the opposite direction.
Will and self-control is shown by the relative firmness and "set" of the lips
and mouth.
Besides the above mentioned characteristics, the student will soon perceive
that there are certain "expressions" of the lips and mouth which, although
impossible of expression in words, nevertheless may be almost instinctively
recognized by the careful observer. Lips, like eyes, tell their story plainly to
the careful and practiced observer. It is a safe rule to avoid those whose mouths
arouse an instinctive distrust in your mind. Watch closely the mouths of people
speaking to you, and you will receive many a plain signal of danger, and many
an assurance of safety. The eyes, while full of information, often deceive those
not fully versed in their secret code—but the mouth tells its tale in plain,
simple, understandable terms, signs and symbols.

CHAPTER XVIII

EYES, EARS AND NOSES

It has been said that "the eyes are the windows of the soul," and indeed they
do express a something that is not possible to any other part of the face or
body. When unrestrained the eye correctly portrays the innermost feelings and
emotions affecting and influencing us, and in many cases we are able to get a
clear and unobstructed view of the soul behind the eyes by gazing into them.
But, alas! it is possible to mask the expression of the eyes, and to counterfeit
emotions and feelings which do not exist within the mind. Men and women
trained in the arts of dissimulation and concealment, may, and do, conceal their
thoughts and feelings which ordinarily would be reflected in their eyes; and
many, especially women, are able to counterfeit feelings which have no real
existence in their minds or souls. We have seen women bestowing upon the
unsuspecting "mere man," the most artless, ingenuous "baby stare," while at
the same time their minds were filled with craft and cunning. We have seen
others whose eyes portrayed the most absolute innocence and truth, while their
hearts were filled with selfish, base feelings, and their minds with cunning
schemes. The trained diplomat and skilled gambler successfully mask their
thoughts, and their eyes reflect nothing of their secrets; and, upon occasion,
they are able to throw into their eyes any desired expression. The best
authorities on Physiognomy hold that the mouth is a much more reliable index
of thought and character than the eye—for the eye may lie, while the mouth
betrays itself even when attempting the counterfeit.
But, nevertheless, the eyes do betray character, not by their expression but
by their shape and form. Habitual mental states reflect in the outer form of the
eyes, in spite of the care of their owners not to let them tell the secret of the
thought and feeling of the moment. The story is told not by the expression of
the eye, but by the muscles surrounding the eyes, the eye-lids, etc. In fact, the
eye-lids supply the greater part of that which we call the "expression of the
eye," their contractions and relaxations producing the effect.

Secretiveness, cunning, and closeness are denoted by closely drawn eye-
lids, a furtive look often being imparted thereby. This position of the eye-lids
has been likened to an instinctive inclination to draw the eye-lids together to
hide the expression of the eye, but it probably arises from the original trait of
the animal to protect his eyes from attack when engaging in a fight, or raid. As
an instance of this, it will be found that a feeling of cruelty, or desire to hurt
another, will manifest in a compression of the eye-lids, and a tightening of the
upper eyelid which assumes a straight form. Frankness, truthfulness and
honesty are, in the same way, indicated by open, free looking eyes. This
expression may be counterfeited upon occasions, but the counterfeit may be
detected by observing the eyes when the owner is off guard.
The fighting, destructive, motive feelings are indicated by straight lines of
the lids. Affection, benevolence, sympathy, and love, manifest in curving,
drooping, full eye-lids, the absence of straight lines being marked.
Amativeness and Alimentiveness show in very thick eye-lids, giving a sensual
gross expression to the eyes. Destructiveness manifests in a tightening of the
upper lid, and a bearing down upon the eyeball. Approbativeness gives a
peculiar "coquettish" relaxation of the upper eye-lid, which is suggestive of the
desire to wink in a meaning manner. Humor gives a peculiar contraction to the
eye-lids, and at the same time producing the little lines radiating from each
outer corner of the eye-lids—the "laughing wrinkles." Ideality, Optimism, and
Mysticism impart an open expression to the eyes. Cautiousness, when large,
also gives to the eyes an open, almost startled, surprised expression.
Large, protruding eyes are held to be indicative of wordiness, talkativeness,
and lack of careful thought—the desire to talk for the pleasure of hearing
oneself talk.
In connection with the subject of the outer form manifesting in the eyes, we
would call your attention to the quotation from Prof. O. S. Fowler, appearing
in Lesson XIII, in which he speaks of certain of the Perceptive Qualities which
indicate in outer form in the region of the eye, as follows: "The shape of the
eyebrows reveals the size, absolute and relative, of each, thus: When all are
large, the eyebrow is long and arching; when all are deficient, it is long and
straight; when some are large and others small, it arches over the large ones,
but passes horizontally over those which are small. This rule is infallible." In
connection therewith, we suggest that the student re-read carefully Chapter
XIII, which deals with the Perceptive Qualities which manifest outer form in
the region of the eye.

EARS

Many physiognomists pass lightly over the subject of the ears as an index of
character, while others seem to specialize on this feature.
The round ear is held to indicate the Vital Temperament. The oblong ear,
the Motive Temperament; and the pear-shaped ear the Mental Temperament.
Quality is held to be indicated by the relative delicateness in the moulding
of the ear, a coarse, misshapen ear being held to indicate an uncultivated
nature; while a delicately moulded, shapely ear is held to indicate culture and
refinement.
A long, narrow ear is held to indicate an ambitious, striving nature. An ear
pointed at the tip (upper part) is held to be indicative of selfishness and general
"foxiness."

NOSES

Fig. 21
A, ROMAN; B, GRECIAN; C, CHERUBIC

All physiognomists agree upon the importance of the nose as an index of
character. The majority of people recognize the sign of a large, strong nose, on
the one hand, and a small, weak nose on the other.
In Fig. 21 we see the three general forms of the nose, the Roman; Grecian
and Cherubic; respectively. The Roman nose is held to be indicative of Self-
Esteem, Combativeness, Destructiveness and Acquisitiveness. The Grecian
nose is held to be indicative of Ideality, Conscientiousness, Reverence and
other "higher qualities." The Cherubic nose is held to be indicative of feminine
qualities, social attractiveness, and emotional qualities. There are of course
innumerable modifications and combinations of these three general classes.

Fig. 22
THREE TEMPERAMENTS

In Fig. 22 we see the classification adopted by some authorities, who divide
the nose into three general parts, each of which is held to indicate one of the
three Temperaments, and the Qualities which are related to each. Thus the hard
bony part, including the bridge, indicates the Motive; the tip and end, the
Mental; and the "wings" on each side of the nostrils, the Vital. There is much
truth in this classification, and a careful study of this illustration will aid the
student in his understanding of noses as an outer sign of character. In fact, this
illustration may be used as a basis for the whole subject of the meaning of
noses as outer signs of character.
Large nostrils indicate strong Vitativeness and physical well-being, and
often strong Emotive Qualities. Narrow, small, or tight nostrils indicate weak
Vitativeness and Vital Force. An authority says: "If the nostrils are wide-apart,
the man is merciful. If the nostrils are wide-open, like those of a bull,
resemblances to that animal prevail in violent wrath and hard breathing."
The tip of the nose indicates the several mental qualities. The sharp pointed
tip indicates an inquisitive, prying, investigating nature—a general "sharpness"
so to speak. A blunt tip indicates a lack of "sharpness" and inquisitiveness. The
upturned tip, or "pug," indicates a trifling, superficial, gossiping tendency. As a
general rule the sharp tip indicates thought, while the rounded tip indicates
feeling.
The bony part of the nose, when prominent, indicates the strength of the
Motive Qualities, such as Combativeness, Destructiveness, Acquisitiveness,
Constructiveness, etc. It generally accompanies the people who push forward
and "do things" in spite of obstacles—it is the nose of the great generals, and
the majority of great financiers.

CHAPTER XIX

MISCELLANEOUS SIGNS

While the subject of hands may be thought to belong to the study of
Palmistry, with which we have no concern in this book, nevertheless we think
that we should include herein a brief reference to the several classes of the
hand as indicative of the outer form of mental states. That the shape of the
hand often reveals information regarding the character of its owner is admitted
by the best authorities on the subject. Many persons who discard the theories
of Palmistry still regard the subject of the shape and meaning of hands as apart
from that study, and believe that an understanding of the indications of the
several classes of hands is important to the students of Human Nature.
There are seven general types of hands, viz: (1) The Spatulate; (2) the
Square; (3) the Artistic; (4) the Elementary; (5) the Mixed; (6) the Philosophic;
and (7) the Psychic. Following we give a brief recital of the qualities held to be
indicated by each.

Fig. 23
SPATULATE HAND

In Fig. 23, we see the Spatulate Hand, the special peculiarities of which are
the straight, smooth fingers and the "splay" tips. This type of hand is held to
indicate an active, energetic nature, that is satisfied only when it is employed
and doing something useful. This hand is eminently "practical," and its owner
cares very little for art, poetry, or literature.

Fig. 24
SQUARE HAND

In Fig. 24, we see the Square Hand, the special peculiarities of which are its
general "squareness" of the palm, and generally of the finger-tips. This also is
a useful hand, and its owner is amenable to authority, and makes a good
employee or helper. It indicates a quiet, peaceable disposition, and its owner is
usually found to be careful, orderly, and dependable—the sense of order being
especially strong.

Fig. 25
ARTISTIC HAND

In Fig. 25, we see the Artistic Hand, the special peculiarities of which are
the suppleness and softness of the hand; its symmetrical form; and its long,
tapering fingers. Its owners are of the poetic and artistic nature, with a taste for
beautiful and refined things, artistic environment, bright and witty speech, and
"choice" things generally. The Qualities of Ideality and Words are apt to be
well developed in these cases, and "the artistic temperament" is found in its
full development here.

Fig. 26
ELEMENTARY HAND

In Fig. 26, we see the Elementary Hand, the special peculiarities of which
are its short, thick fingers, and its thick heavy palm. Its owners are "of the
earth, earthy," and have but very little imagination and fine taste.

Fig. 27
PHILOSOPHIC HAND

In Fig. 27, we have the Philosophic Hand, the special peculiarities of which
are its large thumb, rounded finger-tips, and its projecting joints. Its owners are
thinkers, investigators, and reasoners along practical lines, and are generally
skeptical and inclined to demand proof of anything and everything.

Fig. 28
PSYCHIC HAND

In Fig. 28, we see the Psychic Hand, the special peculiarities of which are
the extreme slenderness of the entire hand, and the long thin, pointed fingers.
Its owners have Mysticism highly developed, and incline toward the
mysterious, supernatural, occult, and imaginative, and are generally of an
extremely nervous, sensitive nature.

Very few hands adhere strictly to any one of these several types, but are
more or less composite or "mixed." In such cases the characteristics of each
type mingle and blend, and must be interpreted accordingly. The following
peculiarities are also noted by the authorities:
The Thumb. The thumb is divided into three parts, each indicating a certain
quality, as follows: (1) the top part or division, which indicates Will; (2) the
second or middle part, which indicates Logic; (3) the "ball" or fat lower
portion, which indicates Passion. The comparative size of either of these parts
indicates the strength of its particular qualities.
The Fingers. Hard fingers indicate work, activity, and energy. Soft fingers
indicate love of ease, disinclination for work, laziness. Very hard hands denote
heaviness and general stupidity, also gross tastes and undeveloped nature.
Smooth fingers denote artistic tastes, etc.; while knotted fingers denote
philosophic thought and argument, orderliness and taste for material facts and
things. Short fingers denote quick judgment and impatience of detail; while
long fingers denote a love of detail, elaboration and "fussiness." Spatulate
fingers indicate tidiness, usefulness, and a desire to be doing useful work.
The Palm. Hardness of the palm, as of the fingers, denotes activity, energy
and work; while softness denotes love of ease, laziness, etc. Wideness of the
palm denotes generosity, broad-mindedness, etc.; while a narrow palm denotes
the reverse. Firm palms generally denote the Motive Temperament; while soft,
flabby palms denote the Vital temperament.

THE WALK

The study of the Walk as an index of character is favored by many
authorities. There are three general types of walks, viz (1) the long stride, in
regular time; (2) the short, quick, and somewhat jerky step; (3) the short but
regular step.
Those who walk with a long stride generally take a broad view of things,
but if their walk is also slow they are apt to lack energy and push. The short,
quick step denotes activity, but small ideas and often pettiness. The
combination of the long stride and the quick movement is held to indicate both
large ideas and activity. A draggy, shuffling walk is held to indicate a careless,
shiftless nature; and a springy movement is indicative of mental activity. A

mincing walk is held to denote "finickiness," affectation, and general
artificiality; while a careless walk denotes a disregard for appearances and a
general unconventional nature. Those who walk in a straight line, direct to the
object they seek, are apt to move in the same way in other affairs of life; while
those who zig-zag from side to side display the same lack of directness in
business affairs and other activities of life. In the same way, one who makes
short-cuts across corners, etc., is held to have the same tendency in active
affairs.
Approbativeness shows itself in a strutting walk; while Self-Esteem
manifests in a dignified carriage. Deficient, Self-Esteem shows itself in a
cringing walk; while strong Reverence produces a respectful, deferential
carriage. Approbativeness causes a slight swagger, with a defiant carriage of
the head, while Combativeness manifests in a "get out of my way" pushing
walk, the head being slightly lowered as if to "butt" a way through. Cunning
manifests in a foxy, sly walk; while Cautiousness shows in a timid, hesitating
step; and Acquisitiveness in a general carefulness and watchfulness as
manifested in gait. A combination of Cunning, Cautiousness and
Acquisitiveness, which is quite common, manifests in a light, stealthy step,
giving the suggestion of "tip-toeing," and in extreme cases may show even the
"snaky" gliding motion from side to side, in noiseless progression.
A little study and observation will convince anyone that the walk and
carriage of an individual correspond very closely to his general character. And
just as we may recognize one's mental characteristics when reproduced in
outer form in the walk; so may we deduce the existence of mental
characteristics in a stranger, from the outer form of his walk and carriage. The
study of walk and carriage is very interesting, and will repay one for the time
and trouble expended upon it. One may practice by observing the walk of an
individual whose character is known, for the purpose of seeing the outer form
of these characteristics; and also by observing the walk of those whose
characters are unknown, and endeavoring to form an idea of their mental states
and characteristics by means of their peculiarities of gait and carriage. One
will be astonished at the proficiency attained in a short time by a little practice
along these lines.

VOICE

The Voice is a great revealer of character. Prof. O. S. Fowler says:
"Whatever makes a noise, from the deafening roar of sea, cataract, and
whirlwind's mighty crash, through all forms of animal life, to the sweet and
gentle voice of woman, makes a sound which agrees perfectly with the maker's
character. Thus the terrific roar of the lion, and the soft cooing of the dove,
correspond exactly with their respective dispositions; while the rough and
powerful bellow of the bull, the fierce yell of the tiger, the coarse, guttural
moan of the hyena, the swinish grunt, the sweet warblings of birds, in contrast
with the raven's croak and the owl's hoot, each correspond perfectly with their
respective characteristics. And this law holds equally true of man. Hence
human intonations are as superior to brutal as human character exceeds
animal. Accordingly, the peculiarities of all human beings are expressed in
their voices and mode of speaking. Coarse-grained and powerful animal
organizations have a coarse, harsh and grating voice, while in exact proportion
as persons become refined and elevated mentally, will their tones of voice
become correspondingly refined and perfected."
Prof. L. A. Vaught says: "Affectionate voices always come from the
backhead. Heavy, thunderous voices always come from the sidehead.
Egotistical voices come from the crown of the head. Kind, respectful and
straightforward voices come from the top-head."
A clear, distinct utterance is held to indicate clear, logical thought, while
indistinct, confused, slurring utterance is indicative of careless, illogical and
hasty thought processes. Sharp and shrill notes denote nervous tension and
lack of restraint, as witness the voice of the shrew or the hysterical woman, or
the high-strung nervous man. Self-restraint is shown by calm, deep, forceful
utterances. Slowness in delivery denotes slow, deliberate mental processes,
while quickness, and "snappiness" in speech, denotes quick, active habits of
thought. The cheerful voice of the optimistic person, and the rasping whine of
the chronic pessimist, are well known. The voice of self-reliance, and the voice
of fear and lack of self-esteem, are easily recognized. The strident,
overconfident note of the boaster and vain-glorious person, is easily
distinguished from that of the modest, careful, reliable person.
All the several mental Qualities manifest in the voice, in tone, pitch or
feeling. The Emotive Qualities give the affectionate voice; Self-Esteem gives
the confident voice; Approbativeness gives the voice of affectation and
conceit; Combativeness gives the "let me alone" tone; Destructiveness gives
the "get out of my way" note; Cunning and Acquisitiveness give the tone of

deceit and flattery; and so on, through the entire scale. In studying voices it
will help you to ask "What Quality or Qualities produce this voice?" in each
case. Study the voices of those whose characteristics you know, and then apply
the experience to others whose characteristics are unknown.

LAUGHS

Laughter is full of the expression of character. One may often accurately
determine the character of a person whose face is not seen or known. A hearty
laugh is indicative of sympathy, companionship and general sociability, as well
as a well developed sense of humor. A giggle is indicative of pettiness, trifling
and general mental light-weight. The repressed laugh shows self-control and
often caution and cunning, the tone denoting the difference. The vulgar "haw-
haw" denotes a correspondingly gross nature. The peculiar shrill, rasping,
parrot-like laugh of the courtesan is typical, and when ever heard should act as
a note of warning. It is difficult to state in words the various qualities of the
laugh, but each is distinctive and well expresses the Quality causing it. It may
be said that each and every mental Quality has its corresponding note in the
laugh, which note may be learned and recognized by a little practice and actual
observation.

THE HAND-SHAKE

The manner of shaking hands is indicative of the characteristics of the
individual. Handshakes may be divided into three general classes, viz, (1) the
hearty handshake, which indicates good-feeling, earnestness, and interest; (2)
the mechanical handshake, which denotes indifference, lack of feeling, and
lack of interest; and (3) the selfish handshake, which denotes cunning,
heartlessness, and desire and disposition to take advantage of the other party.
There is a "something" in the handshake which is almost impossible to express
in words, but which is recognized instinctively by those having Human Nature
well developed. It is more of a "feeling" of certain Qualities manifested by the
other person. A little thought and attention paid to this subject will tend to
develop this recognition on the part of one deficient in it. One may, with a little
practice, learn to distinguish between the honest and the dishonest; the moral
and the immoral; the active and the passive; the energetic and the slothful; the

grasp of good-fellowship, and that of superciliousness; the friendly and the
antagonistic; the candid and the deceitful; and all the other various kinds of
handshakes. Mental states manifest in outer form in handshakes as in many
other physical actions and appearances.
First study the several Qualities in their inner aspect, and then learn to
distinguish the various outer forms of each. From the inner proceed to the
outer, and having learned the way you will be able to retrace your steps from
the outer to the inner in the case of other persons. The principle once grasped,
the rest is all a matter of practice and experience.

FINIS.

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