New illustrated self-instructor in phrenology and physiology : with over one hundred engravings, together with the chart and character of ... as marked by ...

Front matter

Med

NEW ILLUSTRATED

SELF-INSTRUCTOR

Preface

To teach learners those organic conditions which indicate character is the first object of this manual. And to render it accessible to all, it condenses facts and conditions, rather than elaborates arguments — because to expound Phrenology is its highest proof — states laws and results, and leaves them upon their naked merits ; embodies recent discoveries, and crowds into the fewest words and pages just what learners need to know, and hence requires to be studied rather than merely read. “Short, yet clear,” is its motto. Its analysis of the faculties and numerous engravings embody the results of the very extensive observation and experience of the Authors.

To record character is its second object. In doing this, it describes those organic conditions which affect and indicate character in seven degrees of power — very large, large, full, average, moderate, small, and very small — indicated by the seven numerals 7, 6, 5, 4, 3, 2., and 1 — and refers those who have their physiological and phrenological conditions correctly marked in the accompanying table, to those paragraphs which both describe themselves, and also contain specific directions how to perfect their characters and improve children. Its plan for recording character is seen at a glance in the following

EXPLANATION OF THE TABLES.

The examiner will mark the power, absolute and relative, of each function and faculty, by placing a figure, dot, or dash on a line with the name of the organ marked, and in the column headed “large,” or “small,” according to the size of the organ marked, while the printed figure in the square thus marked refers to those pages in thie book where, under the head “ large,” “ small,” etc., will be found a description of the character of the one examined in respect to that organ, and at the end of this description, in the book, another figure will be found, which refers to “Fowler’s Phrenology,” a standard work, in which will be found an extended description of those shadviil

PREFACE.

Ings of character caused by various combinations of faculties, while in the two right-hand columns, in the tables marked “cultivate” and ' * restrain, ’ ’ are figures referring to pages in this work where directions for cultivating and restraining may be found ; and a* the close of these sentences are figures which refer the reader to the numbered paragraph in three books, entitled “Physiology,” “Self-Culture,” and “Memory,” or called, when bound together, “ Education Complete.” These works give extended directions for self improvement and the management of children.

When an organ is half way between two sizes, it is represented by two figures, as 5 to 6, or 3 to 4, etc., which is equivalent to 5 J or 3J In these cases both sentences referred to may be read, and a medium between the two will be appropriate

The sign -f plus, signifies about one third of a degree more, and — , minus, one third of a degree less, than the marks indicate, thus giving virtually a scale of twenty-one degrees.

Several persons can be marked on one table by using a dot for one, and dashes, horizontal, perpendicular, slanting to the right, left, etc., for each of the others.

Those organs and conditions marked 7, or very large, are sovereign in their influence over character , and conduct, and, combining with those marked large, direct and control feeling and action. Those marked 6, or large, have a powerful and almost controlling influence, both singly, and especially in combination, and press the smaller ones into their service. Those marked 5, or full, play subordinate parts, yet their influence is considerable, though more potential than apparent. Those marked 4, or average, have only a medium influence, and mainly in combination with larger ones. Those marked 3, or moderate, are below par in fact, and still more so in appearance ; exert but a subordinate influence, and leave character defective in these respects. Those marked 2, or small, are deficient, so much so as easily to be perceived; leave their possessor weak and faulty in these respects, and should be assiduously cultivated ; while those marked 1 are very small, and render their possessor almost idiotic in these respects.

THE SELF-INSTRUCTOR.

Section I

ORGANIC AND PHYSIOLOGICAL CONDITIONS AS AFFECTING LIFE AND INDICATING CHARACTER.

1. — LIFE— ITS OBJECT, OEGANS, AND FUNCTIONS.

A problem Low wonderful ! an entity, an embodiment bow complicated, yet how perfect ! Hew worthy even a God to create, and man to possess, improve, and study ! These it is the object of this volume to expound.

What, then, is life ? In what does it consist ? In its vast variety of functions, so embodied as to act together.

But its end alone can expound its entity. That end is happiness. This is the one, single, only ultimate of both life in the aggregate, and of each of its individual functions. And the more there is of life, tho more there is of happiness, and vice versa. Hence, to promote or impair either, thereby promotes or impairs the other. And the conditions of either are equally those of the other — a base line of incalculable value in deciphering our problem of life, its functions and improvement. And the fact is both coincident and important, that the happy exercise of every faculty improves, while its painful exercise impairs, both it and its organ. That is, present enjoyment increases our capacities for future happiness. Hence the happier we are, the higher and truer our life. And the better. For all goodness consists in obeying, and all badness in violating, the laws of our being. All happiness also consists in this same obedience, as all misery is occasioned by this same violation, of these very same laws. Therefore he who is fhe happiest is so because the best ; that is, because he obeys the most law. But he suffers the most who is the most sinful ; that is, who has broken the most law. Therefore Happiness, Goodness, and Obedience to the laws of our being are all one and the same, while Suffering, Sinfulness, and Death are synonymous — are cause and effect. Then what is the first law and condition of health and happiness ?

THE ORGAN IG CONDITIONS

2.— OEGANISM IS AS FUNCTION.

Nature operates always and everywhere by means of organs, or instrumentalities— never without them. What one function ever is, has been, or can be, carried forward without them? None, ever, anywhere.

And what is more, the organism is in perfect correspondence with the function. Thus, whenever Nature would put forth power of function, she does so by means of power in the organ which puts it forth. And so of quickness, and all other functional conditions. Thus the office of wood is to rear aloft that stupendous tree-top, and hold it there in 6pite of all the surgings of powerful winds upon its vast canvas of trunk, limbs, leaves, and fruit. Now this requires an immense amount of power, especially considering the great mechanical disadvantage involved. This power Nature supplies, not by bulk, because this, by consuming her material and space, would prevent her making many trees, whereas her entire policy is to form all the trees she can ; but by rendering the organic texture of wood as solid and powerful as its function is potential. And the more solid its structure, the more powerful its function, as seen in comparing oak with pine, and lignum vitae with poplar. But, letting this single example suffice to illustrate this law, which obtains throughout the entire vegetable kingdom, let us apply it to the animal.

The elephant, one of the very strongest of beasts, is so powerfully knitted together, in dermis, muscle, and bone, that bullet after bullet shot at him, flatten and fall harmless at his feet. The lion, too, is as strong in texture as in function. Only those who know from observation can form any adequate idea of the wiry toughness of those muscles and tendons which bind his head to his body, or of the solidity of his bones — corresponding with the fact that, seizing bullock in his monster jaw, he dashes with him through jungle and over ravine, as a cat would handle a squirrel. And when he roars, a city trembles. The structures of the white and grizzly bear, of the tiger, hyena, and all powerful animals, and, indeed, of all weak ones, in like manner correspond equally with their functions. All quickness of function is put forth by quick-acting organs, all slowness by the slow ; and thus of all organs and functions throughout every phase and department of uhiversal life and nature. Indeed, in and by the very nature of things this correspondence must exist. For how could weak organs possibly put forth powerful functions, or slow organs quick functions ? In short, this correspondence between organic conditions and functions is fixed and absolute — is necessary, not incidental — is universal, not partial— is a relation of cause and effect, and governs every organ and function throughout universal life and nature.

AS AFFECTING MENTALITY.

Governs, reader, you and I. And in all our functions. How cun weak muscles put forth strength, or a sluggish brain manifest mental activity ? Hence, to become great, one must first become strong— and in the special organs in whose functions he would excel. Would you become great mentally, then first become strong cerebrally. Or, would you render that darling boy a great man, first make him a powerful animal. Not that all powerful animals are great men, but that all great men are, and must needs be, powerful animals. Our animal nature is the basis of all mental and moral function. It so is in the very constitution of things, that mind can be put forth only in and by its material organism, and is strong or weak, quick or sluggish, as its organism is either. If, in the plenitude of Divine Wisdom, man had been created a purely mental being, he would have needed no body, and could not have used one ; whereas, instead, he has been created a compound being, composed of both body and mind. Nor are those seemingly opposite entities strangers to each other. Instead, they are inter-related by ties of the most perfect reciprocity — so perfect that every conceivable condition of either reciprocally affects the other.

HEREDITARY ORGANISM AS AFFECTING MENTAUTY.

Hereditary organic quality is the first, basilar, and all-potent condition of all power of function, all happiness, all everything. This is congenital— is imparted by the parentage along with life itself, of which it is the paramount condition and instrumentality. It depends mainly on the original nature of the parents, yet partly also on their existing states of body, mind, and health, their mutual love or want of it, and on other like primal life-conditions and causes. It lies behind and below, and is infinitely more potential than, education, and all associations and surrounding circumstances — is, in short, what renders the grain cereal, the oak oaken, fish fishy, fox foxy, swine swinish, tigei tigerish, and man human.

Each creature much resembles a galvanic battery, and its life-force depends mainly on how that battery is “got up,” and this on those congenital conditions which establish the life-conditions — a subject infinitely important, and generally overlooked, but treated elsewhere.® This condition can not well be described, hardlj engraved, but is easily perceived by a practiced eye. It is quite analogous to Temperament, on which little has yet been written, but lies behind and below all temperaments — is, indeed, their determining cause. Some of its signs arc coarseness and fineness of hair, skin, color, form, motion, general tone of action and mental operation, etc. A comparison of

* See “Love and Parcntnge,” “ Hereditary Descent," etc.

the following engravings of the artist Carpenter with the idiot Emerson will give some outline idea of this point. A still better is found in comparing man with animal. In fact, the main differences between

vegetables and animals, as compared among one another and all as compared with man, and different men as compared with each other, as well as the entire style and cast of character and sentiment, everything, is consequent on this condition — in short, is what we call “bottom” in the horse, “the breed” in full-blooded animals, and “ blood” in those high and nobly bora. Those marked®

7. — Are pre-eminently fine-grained, pure-minded, ethereal, sentimental, refined, high-toned, intense in emotion, full of human nature, most exquisitely susceptible to impressions of all kinds, most poetic in temperament, lofty in aspiration, and endowed with wonderful intuition as to truth, what is right, best, etc., are unusually developed in the interior or spirit life, and far above most of those with whom they come in contact, and hence find few congenial spirits, and are neither understood nor appreciated ; when sick, suffer inexpressibly, and if children, are precocious — too smart, too good to live, and absolutely must be treated physiologically, or die early.

6. — Are like 7, only less so ; are finely organized, delicate, susceptible, emotional, pure-minded, intellectual, particular, and aspiring after a high state of excellence ; full of human nature, and true to its intuitions and instincts ; have a decided predominance of the mental over the physical ; are able and inclined to lead excellent human lives, and capable of manifesting a high order of the human virtues.

5. — Are more preinclined to the good than bad, to ascend than • •*

• Hereafter the words “ those marked” will be omitted, and the description begin.

AS AFFECT TNG- MENTAIATY.

descend in tho Iiuman scale ; can, by culture, make excellent men and women, but require it ; and should avoid those habits which clog or deprave the mental manifestations, and, to attain superiority, must “ strive to enter in.”

4. — Are simply fair in organic tons', are good under good surroundings, but can be misled ; must avoid all deteriorating habits and causes, spirits and tobacco, had associates, etc. ; assiduously cultivate the pure and good, and study to discipline intellect, as well as purify the passions, and rely the more on culture and a right physiological life, because the hereditary endowment is simply respectable.

3. — Are rather lacking in organic quality, and better adapted to labor than study ; rather sluggish mentally, and given to this world’s pleasures ; had but a commonplace parentage ; need to be strictly temperate in all things, and avoid all forms of temptation, vulgar associates in particular, and make up by the more assiduous cultivation what has been withheld by nature.

2.— Are coarse-grained in structure and sentiment, and both vulgar and non-intellectual ; had poor parental conditions ; are low, groveling, and carnal, as well as obtuse in feeling and intellect ; are poorly organized, and incapable of high attainments ; hence restrain the passions, and cultivate intellect and the virtues as much as possible, and especially avoid alcoholic liquors, tobacco, and low associates.

1. — Are really dotish, and non compos mentis.

To Cultivate.— First, guard against all perversion of the faculties, all forms of intemperance, over-eating, pork, rich pastry, especially late suppers ; be much of the time in the open air ; work and exercise abundantly ; bathe daily, and keep the body in just as good condition os possible ; mingle with the high and good ; exercise all the faculties assiduously, in the best possible manner, and in strict accordance with their natural functions ; cultivate a love of nature, art, beauties, and perfections— in short, encourage the good, true, and right, and avoid the bad. •

To Restrain — fJultivatc a love of the terrestrial — of this world, its

THE OKGANIO CONDITIONS pleasures and luxuries — for you require animalizing. You live too much in the ideal ; live more with the actual and tangible. Callous yourself against much that now abraids your finer sentiments, and shrink not from contact with those not quite up to your standard. You are adapted to a more advanced state of humanity, but should come down to the present and material. Above all, do not be too fastidious, qualmish, or whimmy, but make the best of what is ; cling to life ; and enamor yourself of its objects and pleasures.

S.-HEALTD— ITS VALUE, CONDITIONS, AND EESTOEATION.

Health consists iD the normal and vigorous exercise of all the physical functions, and disease in their abnormal action. Health is pleas urable, disease painful. Health is life, for life consists in the normal action of those same functions in which health con sists. And to improve health is to increase life itself, and all its pleasures. Some writer has appropriately defined health thus :

Planting your foot upon the green sod, looking around, and yielding yourself to whatever feelings naturally arise, health is proportionate to that buoyant, jubilant, exhilarating, ecstatic feeling which supervenes.

It is to all our functions what motive power is to machinery — sets them off with a rush and

a bound. It both makes us No. S.-IIealtu.

happy, and causes everything

else to increase that happiness. But disease renders us miserable, and turns everything around us into occasion of misery. 0 . wc cns and perverts the interior being. Indeed, health is the quintessence of every earthly good-disease, of every terrestrial evil. Poor indeed is he, however rich in money, in honors, in office, in every hmg e whatsoever, whose health is poor ; for how can he enjoy is < < ars honors ? But rich indeed is he who is healthy, however poor “““J' for ho enjoys whatsoever he has or is. A rich man may, indeed, purchase a luxuriant dinner, but without health does not, can no it ; whereas a poor man, with health, enjoys even a dry cru* •

The rich need health to enjoy their riches ; the poor doubly,

AS AFFECTING MENTALITY.

order to prevent becoming poorer. But to be poor and sickly is the uttermost of human evil. Nor can the poor afford to be sick ; for their health is their all, to themselves and families. Nor should they allow anything whatsoever to impair it, but make health paramount.

Even the very talents of men depend mainly on health. Is not the brain confessedly the organ of the mind ? Now, what means it, that the eye is the organ of vision, but that all its existing states reciprocate with its physical conditions? That the stomach is the organ of digestion, but that the nutritive function is vigorous or impaired, in exact correspondence with its existing states ? That the brain is the organ of the mind, but that all its conditions similarly affect the mentality ? And since all the states of the body and brain act reciprocally— consequent on that vast network of nerves which ramify throughout every part and parcel of the body, and terminate in the brain — of course all existing conditions of the body similarly affect these nerves, and thereby the brain, and therefore the mind, rendering all the states of either body or mind reciprocal with those of the other. Is the body sick, or weak, or exhausted, or inflamed, or sleepy, or exhilarated, is not the mind equally so ? Then to originate great thoughts, or to conceive pure and exalted sentiments, must not the brain be in a vigorous state ? And in order to acquire cerebral vigor, must not all the bodily functions be equally vigorous? And to this end, must not those health-laws which cause this vigor be observed ? Of what avail the learning of the sickly scholar, the talents of the invalid, or the goodness of the pious dyspeptic? They can do nothing, can enjoy nothing — are but a burden to themselves and friends. Can we think, or remember, or study without that energy furnished by the body ? No more than move machinery without motive power. How, then, can that boy become a great or learned man without possessing physical vigor ? Or that delicate and beautiful girl a capable or good woman, wife, or mother without possessing animal vigor? Let it be forever and everywhere remembered, that both judgment and memory, reason and poetry, eloquence ar.d philosophy, even morality and religion, all the virtues and all the vices— in short, one and all of the human functions, are carried forward by animal power. Even the very sensual pleasures of the debauchee are exercised by this very animal force, and weaken when and because it declines. And as physical power depends on the observance of certain physical laws, the violation of which weakens both body and mind, of course the first duty of every human being to himself and Creator — of parents to their children — of ministers to people — writer to reader, and one to all, is to

LEARN AND OBEY THE HEALTH-LAWS.

And on this point is just where our whole educational system — collegiale especially — is radically defective. It eclipses more genius by weakening the body than it eliminates by study. Children are always smarter and better relatively than adults, because injured by that false educational system which impairs mind, memory, and morals by breaking down a good physical constitution. The ltomans appropriately named their schools “gymnasia,” from those muscular exercises which both formed their leading feature, and secured a strong mind by strengthening the body. Our schools and colleges are, and will continue to be, fundamentally defective, till remodeled upon the basis of health, and as a means of scholarship and talents.

Nor intellect merely, but our very morals and piety, depend on health. Can we even pray or worship without vitality ? And what is more, the very vices of mankind are consequent mainly on the infringement of the physical laws.

Hereditary conditions in parents cause depravity in their children ; yet even they do it by deranging the body. It is what men eat and drink, it is how they live, sleep, etc., it is their physiological conditions and habits, that cause nine tenths of human depravity. Are not both children and adults depraved when cross, and cross because sick ; that is, rendered sinful by being unwell ? Who does not know that drinking engenders depravity. — makes the best of men bad ? Bui why, and how? By disordering the body. And since by alcohol, why not by tobacco, gluttony, or any other wrong physical state? Are not drunkenness and debauchery concomitants ? Are not dyspeptics always irritable? The truth is, that all abnormal physical action causes abnormal mental action, which is sin. To become good, and answer the end of their being, men must live right — must learn to eat right, and sleep, exercise, bathe, breathe, etc., in accordance with nature’s requisitions. And nine tenths of the evil in men have this purely physical origin, and can be cured by physical means.

Health is the natural state of man, animal, vegetable, all that lives —is the ultimate of life. Like all else in nature, it has its laws ; and these laws obeyed, will render it perfect from birth to death. It even requires immense violation of these laws seriously to impair it. Bird and beast are rarely unhealthy, except when rendered sickly by man. Has our benevolent Creator granted this greatest of boons to beasts, but denied it to man? He has not. None need ever be sick, for there are health-laws, which, if obeyed, guarantee the very perfection of health. To become sickly is foolish ; for it cuts off every pleasure, and induces every ill — is even wicked, for it is consequent only on a violation of the laws of our being, and all violation of law is sin. And the health-laws are as much laws of God— written by his finger on our very constitution — as the Decalogue. In short, none have any business to be sick. It is alike the privilege, as it is the sacred duty, of one and all to be and keep well ; that is, to observe the health-laws. And of parents to keep their children well.

“ Bot, you forget that sickness and death are God’s chastising messengers, his special providences.” Are they, indeed? Then in all conscience submit patiently, passively to them. Take no medicines. Do nothing whatever to restore health, for in so doing you resist Providence — you disobedient child. If sickness is providential, every attempt at restoration is open, direct rebellion against God is practically saying to Him : * 1 1 know you sent this sickness as a providen tial messenger of good to me ; but I am not going to be sick ; I am going to get well if I can, in 6pite of Providence.” The fact is, nobody believes practically that sickness is providential ; for if so, their every restorative effort, nursing, medicine, all, is downright rebellion.

This ascribing sickness and premature death to Providence has Killed millions. Long enough has it thrown on our heavenly Father the effects of our own sinful violation of his health-laws. Health is either governed by law, or it is not. If thus governed, it is cause and effect, not providential, except as the rising of the sun and all else in nature is providential. Therefore, oh, man, know that health is both your first privilege and bounden duty, and both learn and fulfill its conditions.

EXISTING STATES OP HEALTH, AND ITS IMPROVEMENT.

While this condition has a most important influence on both the quantity and quality of all the mental manifestations, yet to mark it correctly, without aid from those examined, is exceedingly difficult. It may seem good, when actually poor, because its functions may be exhilarated by inflammation, which both perverts and weakens ; or it may seem much poorer than it really is, because of merely temporary debility, while the heart’s core remains sound. But its serious impairment leaves all the functions, phrenological included, proportionally less vigorous than the sizes of their organs indicate. Those who have health —

7 . — Are full to overflowing of life, buoyancy, light-heartedness, and ecstasy ; are strong and lively ; enjoy food, sleep, action, nature, all the physical functions, to the highest degree ; rarely ever have a pain or ache, or become tired ; can do and endure almost any and everything ; withstand miasma and disease remarkably ; recuperate readily ; experience a certain gush, glow, vivacity, and briskness in the action of all the faculties ; as well as the highest and most perfect flow and exercise of each of the life-functions.

healthy and happy ; exercise all the organs with vigor and power ; turn everything into pleasure, and dash off trouble as if a mere trifle, and yet can endure any amount of pain and exposure ; feel jubilant and joyous year in and year out ; and do everything easily, all the functions being condensed and hearty, and the whole being full of snap and life.

5. — Have a good, full share of life-force, vigor, and vivacity — ol health, happiness, desire and ability to perform, enjoy, and accomplish ; can stand a good deal, but must not go too far, and have sufficient stamina for all practical purposes, but none to spare or wasto foolishly.

4.— Have fair, average health if it is well cared for, yet are sometimes subject to ailments ; are in the main healthy and happy, but must live regularly ; experience rather a tame, mechanical action of all the faculties, instead of that zest and rapture imparted by perfect health ; can accomplish and enjoy much, but must take things leisurely ; if careful, can live on and wear a good while yet, but if careless, are liable to break down suddenly and finally ; and become irritable, dissatisfied, dull, forgetful, and easily fatigued, and must cherish what health remains.

3. — Are deficient in animation and recuperative power, and feel tired and good for nothing most of the time ; with activity 6 or 7 are constantly overdoing, and working up in mental or physical action those energies which ought to go to the restoration of health, not to labor ; need abundance of rest and recreation, and give out at once if deprived of sleep ; must stop all unnecessary vital drains, such as chewing, smoking, drinking, late hours, and all forms of dissipation, and should eliminate all the vitality possible, but expend the least.

2. — Are weakly, sickly, and inert ; feeble in desire and effort ; capable of enduring and enjoying but little ; live a monotonous, listless, carefor-nothing, half-dead-and-alive life, and must either restore health or give up, and enjoy comparatively nothing.

1. — Have barely life enough to keep soul and body together ; are just alive, and have almost lost life’s pleasures, powers, desires, and aspirations.

To Cultivate. — First ascertain what causes your disease or debility ; if heart, lungs, muscles, stomach, etc., are marked low, apply special culture to the weak organs — see the cultivation of each — and assiduously study the health-laws, and conscientiously fulfill them, making everything else subservient thereto. Especially take extra pains to supply vitality, but waste none in any form of excess.

Restrain You Need Not. — Health can not be too good. When, however, you find a surplus of animal vigor, work it up in one oi another of life’s ends and efforts.

4.— THE TEMPERAMENTS.

This term has long been employed to designate certain physical con-

AS AFFECTING- MENTALITY.

Btitutions as indicative of certain mental characteristics. The idea expressed in our definition of “ hereditary organism” is very like that of the temperaments. They were formerly classified thus : The nervous, indicated by light complexion, large brain, and smaller stature, and indicating superior talents, refinement, and scholarship ; the billious, indicated by dark complexion, large hones, powerful muscles, prominent features, and a large and spare form, and indicating by a sup posed surplus of bile, irritability, violence of passion, and melancholy, along with strength of character ; the sanguine, indicated by a florid complexion, sandy hair, blue eyes, fullness of person, and abundance Of blood, and indicating warmth, ardor, impulsiveness, and liability to passional excesses ; and the lymphatic, indicated by full, plethoric habit, distended abdomen, excessive adipose deposit, and indicating a good, cosy, lax, enjoying disposition, with a stronger proclivity to sensuous pleasures, rather than intellect or action of any kind. But this classification is practically discarded, without its place having been supplied. The doctrine of the temperaments in full remains unwritten. Meanwhile we propound the following