LIBRARY OF CONGRESS. iltajt ©opjrtgljt !§u.~- Shelf ...GO 7 I UNITED STATES OF AMERICA. TABLE OF CONTENTS. Introduction, Importance of a Knowledge of Phrenology as a Science. Classification of Faculties and Diagram, Amativeness, Conjugality, Parental Love, Friendship, Inhabitiveness, Continuity, Vitativeness, Combativeness, Executiveness, Alimentiveness, Acquisitiveness, Secretiveness, Cautiousness, Approbativeness, Self-Esteem, Firmness, Conscientiousness Hope, . Spirituality, Veneration, Benevolence, Constructiveness, Ideality, Sublimity, Phrenology Groups, PAGE 3 5 9 35 37 39 44 46 48 50 5i 53 54 58 6o 63 64 67 68 70 72 75 76 78 80 82 83 85 VI TABLE OF CONTENTS. PAGE Imitation, ..... 89 Mirthfulness, ..... 9.1 Time, ...... 93 Tune, ...... 94 Weight, ...... 96 Size, ....... 98 Color, . 98 Human Nature, ..... 99 Language, . IOI Eventuality, . 102 Locality, ...... 105 Comparison, . 106 Causality, ..... 107 Form, ....... 108 Individuality, ..... 109 Order, ...... 109 Calculation, ..... no Agreeableness, . . . . . III Growth and Size of the Human Head, 113 Relative Size of Groups, .... 114 Scale of Measurements, 115 Groups of Faculties, .... 121 Individual Organs contained in Different Groups, 122 The Natural Language of Different Groups, together with Their Cultivation and Restraint, . 124 Selfish Propensities, .... 124 Domestic Propensities, .... 127 Observation, ..... 129 Forethought, ..... 131 Application, ...... 133 Display, ...... 134 Justice, ...... I36 Emotion, ...... 138 Perfectives, ...... 141 Reflectives, ..... 143 TABLE OF CONTENTS. VII PAGE Combination of Groups, .... 145 Selfish Sentiments, .... 145 Moral Sentiments, ..... 146 Reasoning Faculties, .... 148 Influence of Groups upon Character, . . 149 Combination of the Domestic and Selfish Propensities, 152 Combination of the Propensities with Emotion, . 154 Combination of the Selfish Propensities, Emotion and Observation, . . . . . 156 Harmonious Blending of Groups, . . 158 Centres of Groups, ..... 159 Vitativeness, ..... 160 Inhabitiveness, ..... 161 Conscientiousness, .... 164 Individuality, ..... 165 Ideality, ...... 166 Comparison, ...... 168 Temperaments, ..... 169 Combination of Temperaments, . . . 172 Influence of Different Combinations of Temperaments upon Character, . . . . 174 Health, . . . . . . . 180 Qualifications Required for Different Pursuits in Life, ...... 182 SEYMOUR'S KEY TO PHRENOLOGY Mathematical Scale for Reading Character. V PROF. WM. SEYMOUR, Practical Phrenologist and Psychologist. REVISED EDITION. /2-^2.yy ■■' PHILADELPHIA, PA 1893. V Copyrighted August, 1890. Revised 1893. Copyrighted February, 1893, BY Prof. Wm. Seymour. WINN 4. HAMMOND DETROIT INTRODUCTION. THE distinguishing feature that characterizes man's superiority over every other creature in the animal kingdom, is his intellect. And if in the vast assemblage of excellencies there is one star in the glorious constellation that shines brighter than the rest, it is the triumph of the intel- lectual faculties and moral sentiments over the animal propensities. Whatever has a tendency to this end cannot fail to be of importance to humanity. Such is the object and tendency of the science of phrenology. Its principles reach down to the lowest depths of human depravity, ascertain the cause of human woe, and offer a remedy for the many evils that inflict our race. Everything in nature is governed by law, and the greatest providence that can bless mankind is a knowledge of the laws that govern and control his destiny. And nowhere is this knowledge to be found save in the science of phrenology. It alone portrays the weakness, liabilities and capabilities of humanity ; and until we learn the causes of evil we cannot rationally offer a remedy. I know that some will tell us that the sins of our first parents were the 3 INTRODUCTION. cause of all our sufferings, etc. But whatever effect the sins of our first parents may have had upon the race, its consequences must of necessity bear equal weight upon all mankind. Hence, unless there be some other cause than the mere sins of our first parents, all mankind would be very good or very bad alike, in proportion to the relation which the sins of our first parents bore to the race. But such, we find, is not the case, but apart from the saving and restraining influence of religious and moral teachings, there is a vast variety in the moral con- duct of mankind ; it follows, then, that there are other causes than that of the sins of our first parents, and phrenology determines what these causes are by showing wherein we are liable to become victims to temptation. And then, from the fact that every- thing in nature improves by cultivation or action, and deteriorates through neglect, it shows wherein we may improve the good and restrain the bad, until by education and development we may remove the cause, and evil, as a consequence, will be proportion- ately banished with the ignorance of the past. Trusting that this volume may have its desired effect, and that it may aid every other effort in cor- recting the morals and improving the conditions of mankind is the earnest prayer of the author. Importance of a Knowledge of Phrenology. WE are frequently asked "What is the use of phrenology, and wherein would man- kind be benefitted by a practical use of a knowledge of its principles?" to which we answer: Its utility may be partially ascertained from a consideration of the diversity of natural ability in the same child to acquire knowledge when applied to different branches of study, as well as in men and women to perform the duties of life, Thousands of dollars have been lost in endeavoring to train and educate children for something for which experience has demon- strated they were never adapted. As every effect must have its cause, there must be a rea- son for this diversity. And as all other branches of science have been developed by observation and study of existing phenomena, so the science 6 SEYMOUR S KEY TO PHRENOLOGY. of phrenology, by practical observation of the natural diversity and aptitude of mankind has been established. Hence, it may no longer be considered as mere speculative philosophy, but based upon the same immovable foundation as every other branch of science, viz. : the relation of cause and effect; by it we are enabled to determine why these differences exist, and pointing out the weak and strong points in the development of the brain as an instrument of power, we can determine the liabilities and capa- bilities of children, ere through painful experi- ence and vast expenditure we buy the lessons which phrenology foretells. Thus, its impor- tance from a financial standpoint may be readily observed. As all mankind is, more or less, governed by circumstances, a science that determines the liabilities to temptation, as well as the power of resistence, is of great importance as a preventa- tive of crime. Thousands of criminals behind the bars in every age, might be saved from crime did they but know their own weakness before they became victims to temptation. Hence, it behooves every parent and guardian, SEYMOUR'S KEY TO PHRENOLOGY. 7 as well as young men and young ladies, to seek and obtain the knowledge imparted by phrenol- ogy, in order that they may make a practical use of tis advantages; for sins of omission are no less excusable than sins of commission, and to neglect knowledge that has a tendency to save from sin, and thereby withhold the power to save, is to become chargeable with the responsibility of the crime committed; whether this knowledge be within the grasp of parents who have the care of offspring, or young men and young women starting out in life. Phrenology as a Science. •;• IT is not unusual that the phrenologist is met with the assertion that phrenology is not a recognized science. Among the reasons assigned by the opponents of phrenology are: First — " That the medical fraternity deny it upon the ground of anatomy." Second — " That no two of its professors delineate characters exactly alike." Third — " That you cannot deter- mine the greatness of a man by the size of his head." Fourth — " That there are no such bumps on a man's head as phrenologists de- scribe." Before attempting to explain away the above objections which are often raised against the science of phrenology by those who have never given the subject a candid investigation, and by some who have never given it even a passing- thought, allow me to say that the science of phrenology is not one that can be understood in all its higher departments and profounder io Seymour's key to phrenology. depths by anyone who is content to simply get possession of its phrenological terms, and the allotted location of what may be termed the phrenological organs. It is a science which requires as much depth of thought, and ardent, protracted study, as that of astronomy, geology, chemistry or any other branch of science known to the mind of man, and is as firmly established upon the immutability of nature's laws. The truths of the science of phrenology have been arrived at by practical observation and comparison of the shape of skulls and the devel- opment of structure and quality of nerve fibre in the brain, together with the combination and influence of temperaments upon the dispositions of mind in those similarly organized. The early students of this science have undoubtedly made some mistakes in their conclusions as to the cause of the phenomena which they observed (as has been the case with all founders of science), but the general principles which were established by Gall, Spurzheim, Coomb, the Fowlers and others remain unshaken by all the attacks of the would-be wise or pretended scien- tists, who, through fear of their own pet theories SEYMOURS KEY TO PHRENOLOGY. II have attempted its overthrow. And, notwith- standing the fact that there are many pretended phrenologists in the field attempting to make a living by their wits, regardless of its true meVits or the disrepute into which they ofttimes drag the science, we think it not only bids fair to stand side by side with other sciences of the age, but is destined to become the leading branch in future progression. No other branch of science bears equal importance to the welfare of mankind as phrenology. Its principles reach down to the lowest depths of human depravity, rise higher than the sublimest heights to which the imaginations of man have ever soared, extend as broad as the universe and are as vast as eternity itself. Its office is not only to detect the errors of thinking, but also to direct into the proper track of reasoning the most devious minds of men, by pointing out the defects of its instrumentality in the diversity of parts. In coming more fully to the subject of phre- nology being a science and to show that the objections raised against it are but the result of a want of investigation or for fear of its truths upsetting the popular notions of the age, I might 12 SEYMOUR'S KEY TO PHRENOLOGY. remark in answer to the first opposition that there is not one single claim accepted by any proficient phrenologist to-day which comes in conflict with the science of anatomy. I know that the supposition of the masses concerning phrenology is that the brain adheres so closely to the skull, that the depressions which we sometimes find on the skull are due to certain corresponding depressions in the brain on the inside; but such notions are not the claims of phrenologists. And as a student of anatomy, I am satisfied that such a claim for phrenology will not bear the test of scientific investigation. The relation which the science of phrenology bears to the anatomy of the brain, lies in the fact that certain portions of the brain are alloted to special functions of mind and that in propor- tion to the amount and quality of brain in certain locations in the skull will be the measure of mental ability upon any particular subject that calls into action that particular part ofthe brain. The elevations and depressions on the skull are brought about by the electric force or action of the mind upon the brain on the one side and against the skull on the other, as the force of SEYMOUR'S KEY TO PHRENOLOGY. 1 3 steam acts upon the water and against the plate of the boiler in which it is generated. Hence, although the anatomy of the brain may not always determine a corresponding elevation or depression with that of the skull, the depth and number of convolutions in the brain always determine that there has been a corresponding force brought to bear that has deepened the convolutions in the brain, and projected the outer surface of the skull by a pressure on the inside. Thus, although the brain does not touch the skull (as students in anatomy often declare), it does not detract one iota from the truths of phrenology which claims that the manifestations of intelligence can be determined by the loca- tion of brain in certain parts of the skull. That the shape of the skull determines not only the location of the brain, but the measure of intelligence, on general principles, may be observed by even the casual observer as he compares the head of an idiot with that of an in- telligent person. To the student of physiognom- ical signs, these general outlines may be more technically observed, and upon this principle the science of phrenology has been established. 14 SEYMOUR S KEY TO PHRENOLOGY. Dr. Gall, a celebrated physician and anatomist, who is credited as being one of the founders of phrenology, commenced his investigations and the collection of facts in the principles of this science, by first observing the uniform connec- tion between the memory and expression of words and the prominence of the eyes. From this he was led to look for other signs of intel- lect in other portions of the head, and when he found different persons who were noted for any particular trait of character he took casts of their heads, and comparing these casts he found a corresponding development in certain parts of the skull. Hence to this particular part of the skull he attributed the organ or faculty of mind which led to such results or disposition of char- acter. And from the fact that there was a correspondence between the development of the skull in different parts and the dispositions and natural abilities of those who possessed it, it was natural at first to conclude that the brain projected the skull by close adherence; hence the theory has arisen from logical, if not scientific conclusions, and this objection should be no more brought forth against the science of SEYMOURS KEY TO PHRENOLOGY. 1 5 phrenology to-day than the theory ~of our fore- fathers, who contended that the world is flat, should be brought forth against the science of astronomy. There are a great many flats who believe this yet, notwithstanding the fact that the advancement of the science of astronomy has proven the world to be round and that everything is held by a subtle force we call " attraction." But, although false systems of philosophy concerning every branch of science are con- stantly melting before the fires of a scientific investigation and losing their hold upon the thoughtful mind, the gems of truth that have been made brighter by the flames, and every fact which has been gathered through the ages shines forth like a brilliant star to illuminate our pathway and lead us on to broader^fields of usefulness and knowledge. This is true of phrenology, as it is of every other science, and, although the theories of the first promulgators of phrenolgy have been somewhat erroneous, the facts which have been gathered claim adherence by every thoughtful mind, and the more closely we investigate its principles the l6 SEYMOUR'S KEY TO PHRENOLOGY. more fully shall we comprehend its truths and appreciate its importance. It is a fact which every student of nature may observe, that a person wide between the ears, high on the back part of the top head, with the back head rounded out like the end of a cocoanut, has a great deal of executive ability, but although this is true it does not always determine that his executive ability is regulated by a good degree of judgment. Ofttimes his zeal and energy become a curse rather than a blessing, both to himself and those around him. Hence, it is necessary that we learn something more about the development of the brain than merely the fact that executiveness and energy of char- acter depend upon the development of those parts of the head which we have described. If we would know the reason why of things, we may learn that judgment, reason and percep- ception are to be determined by the develop- ment of the head in front of the ears, as seen in figure i, given in cut on next page, and that where the head recedes back from the fore- head, as in figure 5, there is a lack of judgment. The degrees of intelligence may be determined SEYMOUR S KEY TO PHRENOLOGY. #1 ^ GRADES OF INTELLECT. by the proportionate developments between these two extremes (figures 2, 3 and 4.) As we have said before, these outlines of phren- ology are readily to be observed by every thoughtful mind, and from the fact that force of character, reason and judgment each requires a plurality of faculties to serve their purpose, it follows that the seat of reason, judgment or force of character as a whole must contain every variety of sentiment and consequently an equal variety of instrumentality through which these sentiments are manifested, and in propor- tion to the deficiency or development of certain parts of these groups of faculties which go to 1 8 SEYMOUR'S KEY TO PHRENOLOGY. make up judgment, reason, etc., will be the strength or weakness of the individual char- acter as a whole. A man of reason may have a great deal of causality, so that he can reason from cause to effect and logically infer the merits or demerits of almost an}^ and every subject, but if Eventuality be deficient he will be at a loss to remember the facts and incidents; hence, a great deal that may be valuable to him in history bearing upon the same subject will be lost, and consequently his argumentative powers will be somewhat limited for want of data. If Ideality be deficient then there will be a lack of originality. If Comparison be small then there will be a deficiency to compare similarities and dis-similarities. So, too, with the Perceptives. If Individuality be small a person will fail to recognize the little things, whether they be in business, mechanics, litera- ture or science. If Form be small there will be a forgetfulness of figure or contour. If Size be small there will be but little percep tion of the relative size or magnitude of objects. If Color be small there will be but little perception or appreciation of the finer SEYMOUR'S KEY TO PHRENOLOGY. 19 shades or harmonious blendings of color; such persons will care but little for the beauties of nature or art; the blushing rose and the snowy lily, the violet and the sunflower will receive the same appreciation except that the magnitude of the latter may call forth an extra amount of admiration. And what is true of judgment, reason and perception is also true of the Executives. An individual may have a great deal of Combativeness and thus be ever ready to resent an insult or to oppose a principle, but if Executiveness be small there will be a shrinking back when the resentment is met. If Secretiveness be small there will be a lack of proper reserve. If Acquisitiveness be small there will be a liability to waste, etc. Thus, too, with all the various faculties in the different groups, and in proportion to the diver- sity of disposition in different individuals there is a corresponding diversity in the contour of the skull, and without having to give the reason why these developments or the lack of them occur, the fact that there is a uniform corre- spondence between the shape of the skull and the disposition of the mind proves that a system 20 SEYMOURS KEY TO PHRENOLOGY. stating these comparisons and calculating results bearing upon them is a science. And, from its relation to the happiness and misery of mankind, must be considered one of vast importance. If phrenology is true (and as a science it cannot fail to be so) to ignore its principles or to neglect its precepts is to render ourselves guilty of sin. For, if the principles incul- cated and the precepts given in the science of phrenology were fully understood and univer- sally acted upon, parents would better under- stand the natural tendencies and dispositions of their children, and, by placing them in early life in their proper sphere of usefulness, as well as cultivating their weak points and restraining those that are too strongly developed, they would secure the welfare of their children and their own peace of mind. But where such results are to be accomplished it is not enough that either the father or mother alone should become interested in the science and endeavor to carry out its principles, but there must be a concentration of effort between husband and wife; each should endeavor to instill upon the SEYMOURS KEY TO PHRENOLOGY. 21 minds of their children the importance of a knowledge of themselves and the fact that by application they can develop their weak points and restrain the strong, until temptations lose their power and every thought of the head, every desire of the heart, every act of their their lives become tempered with righteous- ness, truth and justice. Now, let us consider the next objection raised by the opponents of phrenology — " That no two of its professors delineate character exactly alike.'" Here, too, the student of nature may readily observe the ignorance of its opponents as to the principles of phrenology. True, that if size only is the measure of power and the shape of the skull absolutely determines char- acter, based upon these materialistic principles, all who claim to possess a knowledge of phren- ology sufficient to be professors of the science in their delineations of character should come to the same conclusion. And were there nothing more to be considered by the student of phrenology than the general contour of the brain or skull, I have no doubt but there would be absolute uniformity between all com- 22 SEYMOUR S KEY TO PHRENOLOGY. petent exponents of the science. But when we take into consideration the fact that the science of phrenology is of necessity one of the most complicated studies that can occupy the mind or engage the attention of mankind, and the limited means and time employed by many who pretend to have made a sufficient study of its principles to become practitioners, I do not wonder that there should be a very wide dis- agreement between many of the (so-called) professors and that the science should be brought into great disrepute because of their inefficiency in determining character correctly.* Not that I would do or say anything to dampen the zeal or ardor of those who take an interest in the science, or to prevent them from putting into practice the knowledge which they may have acquired through their studies. But we should not forget the fact that there are degrees of skill among workmen in every other branch of science, mechanics or arts; then why not among those who claim to be phrenologists? I go to the country and visit two neighboring farms. There is a great diversity in the methods of the two farmers. One seems to be a skillful SEYMOURS KEY TO PHRENOLOGY. 23 man, understanding the nature of the soil and its adaptation to the seed sown, as well as the seasons for planting and the position of the land requisite in order to get the warmth of the sun for special production; the other plows and harrows the soil, scatters the seed and, to a casual observer, there is no difference in their methods. Both claim to be farmers, yet their methods of farming widely differ, as also do the results. Yet no sensible man observing these facts would for one moment take the position of denying the truth that there is a science in farming. And so strong is the confidence which mankind possesses in this science that every means that can be provided for its pro- motion is secured and great inducements are offered by nations and peoples to individuals who can provide better facilities for putting it into practical use. Now what is true of farming is relatively true of every other branch of science, and none the less so of phrenology. There are scores of individuals who look upon the science of phrenology, with the superficial eye of the man who looks upon the science of farming as consisting merely in ploughing and 24 SEYMOUR'S KEY TO PHRENOLOGY. harrowing the soil, then sowing the seed and waiting for the harvest. Many think that all they have to do to become phrenologists is simply to learn the location of the faculties and the size of the head, and they go forth into the field like the unskilled farmer, to meet with disap- pointment and disastrous results. It is not enough that the practical phrenologist should know the location of the faculties and the size of the brain in order to determine character correctly, but, like the skilfull farmer who studies the nature of the soil, and its adaptation to the seed sown, the true phrenologist must understand the nature of the faculties and their adaptation to various vocations in life, from the relation which every organ in the brain sustains to others which are called into action with it. If we take up the various faculties in the brain as they are called into action through the various circumstances in life, we may readily see why there may be vast discrepancies between different delineators of character. Take the organ of Amattveness, its definition is simply " love between the sexes." Yet, its influence upon character differs widely in SEYMOUR'S KEY TO PHRENOLOGY. 25 different individuals. Governed by the Selfish Propensities, a strong development of Amative- ness is liable to lead to sensual desires and licentious conduct. Governed by the Moral Sentiments, a large development of Amativeness lends tenderness and sympathy to the nature of its possessor. Combining with a good degree of Firmness, Combativeness and Conscientious- ness, large amativeness not only renders persons affectionate and kind towards the opposite sex, but it also imparts to their natures a spirit of defence for the rights of those upon whom the affections may be placed. Whereas, in those whose Amativeness is large, and their Selfish Propensities are stronger than their moral senti- ments or reason, there will be such a degree of selfishness in their nature that they will not only lack integrity, tenderness and sympathy, but will sometimes stoop to crime in order to gratify their lustful passions. Controlled by the Domes- tic Propensities in general, a good degree of Amativeness makes a person a tender husband or wife, a loving father and a friendly neighbor. Controlled by large Conjugality, with small Friendship, it renders a person jealous for the 26 SEYMOUR'S KEY TO PHRENOLOGY. object of their affections. Controlled by large Parental Love and smaller Conjugality, its in- fluence is manifested by more indulgence and fondness for offspring than for husband or wife. When Conjugality is large, and Parental Love is comparatively small, large Amativeness will render persons careless and indifferent to the welfare of their children while they will do and sacrifice almost anything for the welfare of husband, wife or lover. It is with such organi- zations that we find the mother or father can leave their children and elope with an individual whose nature corresponds with their own on the animal plane. Thus, we see how the same degree of Ama- tiveness differs in different individuals. And with a mere understanding of what the term means, its influence upon character, and the relative size of the organ in the head, without its modifications, persons may easily come to different conclusions of character. As we have said before, these modifications are not to be gathered up from a mere bird's-eye view of the science ; but to be understood, the student of phrenology must give the subject a great deal SEYMOUR'S KEY TO PHRENOLOGY. 2J of thought and investigation. But to the care- ful student, time and experience will unfold the truths herein shown forth, and the practical delineators of character, who have devoted years of study to the subject, by the knowledge they have gained, can portray the capabilities and liabilities of those whom they examine so accur- ately, that if acted upon, it may save them from falling victims to temptations as well as help them to succeed in life. And if there should be a discrepancy between some of the pretended delineators, it is due to the want of knowledge and not to the lack of science. Turning from the organ of Amativeness in the Domestic Group to that of Conscientiousness which may be termed our sense of justice, we may again perceive wherein there may be a discrepancy between different delineators. The legitimate function of Conscientiousness is a sense of justice, a desire for the right, a love of truth. Combining with a good development of the Emotional faculties, and only moderate or small Domestic Propensities, it is liable to render a person very religious, and to impart to the individual a desire to become a missionary. 28 SEYMOUR'S KEY TO PHRENOLOGY. With a small development of the back part of the Emotional, but with large Benevolence and Human Nature combining with a good develop- ment of the Domestic Propensities, a person is likely to be skeptical in religious matters, yet will be careful for the truth, a true citizen and a great philantrophist. Persons with large Con- scientiousness and large Acquisitiveness, com- bining with large Benevolence, Human Nature and Approbation, and smaller Domestic Propen- sities, will be very close in making bargains, buy cheap, and sell at the highest price, and if by any means a fortune can be obtained, instead of leaving it to their immediate family, wUJ be likely to donate their gifts to some charitable institution that has a wider influence than that of the domestic circle. If Display and the Emo- tional are large, they will be likely to give liberally to religious causes, yet will grind the poor, procure the cheapest labor, monopolize the avenues of commerce, and in all the practical relations of life, render themselves thoroughly unjust to their fellowmen. Yet in all these things they are acting from the impulse of a consciousness of right. Others with large Con- SEYMOUR S KEY TO PHRENOLOGY. 29 scientiousness and Acquisitiveness, or in other words a good development of the Selfish and Domestic faculties with smaller Display and the Emotional will be found to be very close in their business relations, caring but little for charitable institutions, or for the cause of Christ, yet are very generous in their homes and among their friends, delight to entertain company, and out- side of their business relations are ever ready to take an interest in the social improvements of the community in which they may reside. That these diversities of character exist in different individuals, no intelligent observer will deny, and without a knowledge of the science of phrenology there can be no definite understanding of the reasons why. And, from the influence which the combination of faculties bears upon character, the reader can readily see that to determine character correctly, a great deal of study and care is required on the part of delineators, in order to avoid discrepancies, although they may come to the same conclusion as to the size of the organs. But, again we say, although there may be diversities in the determination of character, it no more disproves 3<3 SEYMOUR'S KEY TO PHRENOLOGY. the truth of phrenology as a science, than the diversities which exist among physicians dis- proves the science of chemistry or physiology. Neither disprove the science, but rather demon- strate the lack of knowledge in its professors. But we think sufficient has been said under this head to prove that the objection is hardly a fair one, and that it bears no more weight against phrenology as a science, than it does against any other science that has been estab- lished. The next objection raised against phrenology as a science is, " That you can't determine the natural ability of a man by the size of the head." No one understanding the claims of phrenol- ogy to-day, attempts to determine the natural abilities of the individual by simply ascertaining the measure of the skull. The claims of phre- nology are, as in everything else, " that size is the* measure of power, only when other things are equal." Hence, the density and quality of nerve fibre must be considered, as well as the size of the brain and the location of the faculties, or there will be serious mistakes made by those SEYMOUR'S KEY TO PHRENOLOGY. 3 1 who would make a pretention to delineate character. This is a fact which must be observed in all the mechanical operations of mankind, and is universally demonstrated in the laws of nature. The density and quality of wood, stone, iron, and steel must be observed by every skillful mechanic, in building bridges, erecting edifices, or constructing machinery, and upon the qual- ity of the material, more than upon its size will depend the strength of that which has been established. This is true of the instrument of mind as it is in all other forms of matter. Hence, two persons, each having a head meas- uring twenty-two inches in circumference, one being of the mental temperament with a fine, sensitive nature, small bones and delicately organized, the other being of the motive tem- perament, with strong bones and dense muscles, the person possessing the motive temperament will be less susceptible to impression, and will be likely to have less and more obtuse brains, because of the thickness of the skull partici- pating in the general make-up of the physical frame. Hence there will be a vast difference 32 SEYMOUR'S KEY TO PHRENOLOGY. in the intellectual development and natural abilities of the two individuals, although their heads may measure the same on the surface. The true student of phrenology takes these things into consideration and is not governed by size alone. Hence, the objection, "You cannot determine the natural abilities of an indivual by the size of the head," does not interfere with the truth of phrenology as a science, because it is a fact which phrenology claims, that ofttimes there is more intelligence in the small heads than in the large ones. But, this is to be determined by an understanding of the Temperaments and Organic Quality. Another objection is, "There are no such bumps on the head as phrenologists describe." Here we would remark that bumpology has had its day, and no competent phrenologist is now looking for bumps. In delineating char- acter, the phrenologist is governed by the distance from the centre to the circumference. If you will draw a line through the head from the centre of one ear to the other, half way through the head, you will reach the front part of what is termed the Medulla-Oblongata, which SEYMOUR'S KEY TO PHRENOLOGY. 33 LENGTH OF NERVE FIBRE. A — Madulla-Oblongata. C — Cerebellum. B— Spinal Cord. we regard as a centre or starting point to deter- mine the size of the organs. By the distance from the Medulla-Oblongata to the surface of any part of the skull, will determine the size of the faculties said to be located underneath, and though there may or may not be bumps, the size of the faculties may thus be equally determined. Classification of Faculties and Groups. HERE we give the classification of the individual organs as they have been mapped out by phrenologists of the old school, after which we will give our present system in groups, by which we think the student of phrenology can more readily com- prehend its truths and make a practical use of its teachings. That the great variety of sentiment which the phrenologist determines do exist in the mind is beyond question, for as the harmony and the variety of sound upon a piano or any other stringed instrument is depend- ent upon the number, size and length of the strings set in motion, so, too, the harmony, variety and expression of sentiments in the mind depends upon the number as well as the length and density of nerve fibre in the brain set in motion, so that undoubtedly there is an equal variety (if not more) of faculties in the 35 36 SEYMOUR'S KEY TO PHRENOLOGY. brain than any phrenologist has ever yet described; yet we think the measure and influ- ence of the individual faculties as taught by the old school is so technical that it is like attempt- ing to teach astronomy before the child has comprehended the first rudiments of arith- metic. As every individual organ in the brain is largely influenced by its nearest neighbor, we think the grouping of these faculties and the generalization of their influence upon character will render the subject far more comprehensive to all who would study its principles. But before we begin to generalize the faculties into groups we will first give the location, influence, cultivation and restraint of the individual faculties as taught by the old system, all of which will be important to know in mastering the science. \vTM|I57 37 INDIVIDUAL FACULTIES. 38 Influence, Location, Cultivation and Restraint of the Individual Faculties in the Brain. AMATIVENESS. ITS INFLUENCE UPON CHARACTER. The function or use of Amativeness is to impart a regard for the opposite sex — repro- ductive love, a desire to love and be loved. It is the masculine in man and the feminine in woman. When properly controlled it imparts a tenderness of affection — softness and gallantry to the nature of man and a confiding trust on the part of woman. L. N. Fowler, of London, England, has described this organ as having two divisions. He says: "The centre (or part farthest from the ear) adapts mankind to the continuance of the race; the outside, toward the ear, gives a desire to exchange thoughts 39 40 SEYMOUR'S KEY TO PHRENOLOGY. and feelings with the opposite sex, without reference to marriage; a desire to caress, kiss and fondle." AMATIVENESS. Dr. Spurzheim, when speaking of Amative- ness, has remarked: u Its influence in society is SEYMOUR'S KEY TO PHRENOLOGY. 41 immense. It may excite various feelings, such as Combativeness, Adhesiveness and Destructive- ness; inspire timid persons with great moral courage, and at other times and under different circumstances mitigates our nature, and increases the mutual regard of the sexes toward each other." The organ greatly increases in size and becomes active at the age of puberty. In males it nearly doubles its size between the ages of ten and twenty, producing a radical change in their dispositions, feeling and emo- tions toward the fairer sex. There is also a corresponding change in the dispositions, senti- ments and feelings of females; hence, they begin to reciprocate their affections, and there is a tenderness in their natures toward each other that is not felt before this organ becomes active. Location. — The organ of Amativeness is situated in the Cerebellum, in the base of the back head. To find the organ, place your fingers down over the back part of the head in the centre, until you reach a small bony pro- jection called the Occipital-Process, then across 42 SEYMOURS KEY TO PHRENOLOGY. from this point toward the centre of the ear, you will find another bony projection called the Mastoid Process, between these two projections and a little below you will reach the organ of Amativeness. (See 1 diagram, page 37.) When the organ of Amativeness is large the neck at those parts between the ears is thick and there is a fullness or round expansion to the nape of the neck. Excess. — Where this organ is large (espe- cially on the inside), if ungoverned by reason and the moral sentiments, it leads to abuse, either to self-pollution or licentious conduct with the opposite sex. Hence, in determining char- acter we should not only consider the size of this organ, but also the modifying influences which might be brought to bear upon [it, from the relative size of conscientiousness (a love of right), veneration (a respect for others), appro- bation (a regard for public sentiment), casuality and comparison (to consider the consequence and conduct), firmness (which adds strength to character). These are the modifying influences and should be brought to bear upon amative- ness to restrain its action. SEYMOUR S KEY TO PHRENOLOGY. 43 Deficiency. — Where there is a deficiency of Amativeness there is usually a coldness in the nature of the individual, especially regarding the opposite sex. Persons of this character are apt to become old bachelors or old maids. Cultivation. — To cultivate Amativeness we should seek the society of the opposite sex, exchange sentiments and sympathies, be as agreeable as possible to those with whom you may be brought in contact, and try as far as possible to appreciate their good qualities, as well as their personal development. Physiognomical Signs. — Not only is there a fullness at the base of the brain and a round- ness at the nape of the neck, but the breadth and fullness of the lips, the roundness of the nostrils are also unfailing signs of large Amativeness, as indicated in the nostrils of the bull. The promi- nent projecting chin, also the dimpled chin, are indications that the part of Amativeness is large which pertains to kissing, caressing and exchanging sympathies with the opposite sex, whilst the redness of the lips and the roundness of the nostrils indicate the desire for pro- creation. 44 SEYMOUR S KEY TO PHRENOLOGY. CONJUGALITY. The function of Conjugality is to concentrate your affections faithfully upon one person; to unite in the bonds of matrimony, and to remain faithful as long as life shall last. Location . — Conjugal- ity is located just above Amativeness, between the lower part of Com- bativeness and Philopro- genitiveness, and below Friendship. (Letter A, diagram, page 37.) Persons in whom this organ is large and Amativeness small manifest a desire for the unity of mankind, and are often found to be the leaders in organizing societies. Such we often find among the " Woman's Christian Temperance Union," " The Knights of Labor," and other organizations set on foot for the promotion of social intercourse or fra- ternal bonds. The upper part of this propensity is said to be " that part which desires the union SEYMOUR'S KEY TO PHRENOLOGY. 45 of society," and from its close proximity to Friendship we may rationally accept this posi- tion, whilst the lower part of this organ (next to Amativeness) imparts a desire to loYe one only, and often, when large, leads to jealous} 7 . Excess, — Persons in whom the organ of Con- jugality is very large, especially the lower part of this organ, if ungoverned by reason, is likely to become so wrapped up in one person that, should death or any other force of circum- stances call the object of their affections from their embrace, either before or after marriage, they are apt to become desponding, and it seems to be a great effort to place their affec- tions upon the second person. Restrain. — To restrain this propensity, we should try to behold and appreciate the excel- lencies of others, mingle among society and try to find a suitable companion on whom to bestow the affections, remembering that all the good qualities of manhood or womanhood are never found in one person, and if we look aright we may often find, if not the same, other qualifica- tions which are equal to those we find in the object of our first love. 46 Seymour's key to phrenology. Deficiency, — Persons in whom the organ of Conjugality is deficient, are likely to be averse to marriage, and if Amativeness be large, are often attracted by new faces; very promiscuous in their desires with the opposite sex, and are apt to live a licentious life. Cultivation. — To cultivate this propensity, we should strive to concentrate our affections upon one person, and looking for the good we may find in the object of our affections, try to persuade ourselves that we have made the best choice possible, and although there may be some things in the nature of the wife or hus- band that is not altogether congenial, we might find many more in someone else. PARENTAL LOVE. The function of Parental Love, or what is termed Philoprogenitiveness, is to attract and call forth our sympathy toward the young — a regard for pets, — especially our own children, as well as that faculty which leads those who have it large, to take the side of the weak and helpless. SEYMOUR'S KEY TO PHRENOLOGY. 47 Location. — The organ of Parental Love, or Philoprogenitiveness, is situated just above the Occipital Process, right back of Conjugality, near the centre of the back-head, and below In- habitivenes. The lower portion of this organ is said to be that which gives a desire for animal pets, whilst the upper portion pertains to the love of children. Excess. — Persons in whom the organ of Parental Love is very large are apt to be over- indulgent with children, apt to be blind to their imperfections, and to withhold the proper dis- cipline requisite for the welfare of the little ones they love so dearly. Restrain. — To restrain this propensity we should make comparisons between our own children and those of others, and allow our reason to guide us in our chastisements rather than our feelings. Deficiency. — Where there is a deficiency of Parental Love persons seem to care but little for the society of the young, and ofttimes regard children as a nuisance, neglecting their 48 SEYMOUR'S KEY TO PHRENOLOGY. own children, if they have any, and usually lack sympathy toward the helpless and down- trodden of humanity in general. Cultivation. — To cultivate the organ of Parental Love we should court the society of the young, play with our children, try to become interested in their innocent amusements, and take pleasure in helping those who need our assistance. FRIENDSHIP. The function of Friendship is* to dispose per- sons to cling to each other, to become friendly and sociable as neighbors, and to establish con- fidence in one another. Location. — Friendship is situated just above Conjugality, and bounded on the outside toward the ear, by Combativeness ; on the inside, toward the back of the head, by Con- tinuity, Inhabitiveness and the upper portion of Parental Love. The upper portion of Friend- ship is bounded by Cautiousness and Appro- bation. SEYMOURS KEY TO PHRENOLOGY. 49 FRIENDSHIP, LARGE. Cultivation. — To cultivate Friendship we should seek society, and try to discreetly con- fide in one another. Restrain. — To restrain this propensity is seldom necessary, except to use discretion as to whom we place confidence in. 50 SEYMOUR S KEY TO PHRENOLOGY. INHABITIVENESS. The natural language of Inhabitiveness is a love of home and country, a desire for the comforts of domestic life. Those in whom the organ of Inhabitiveness is large, become strongly attached to any one place where they may reside for a long time, and leave the place of long abode with great reluctance. If Human Nature, and the ^ Reasoning Faculties are large, they become very INHABITIVENESS, LARGE. . ... patriotic. . Restrain. — To restrain the organ of Inhabit- iveness we should read books of travel, study history, travel and see new places, all of which will have a tendency to wean us from home and create a desire for a knowledge of the world in general. Cultivation. — To cultivate Inhabitiveness we should try to make home pleasant and attractive, and surround ourselves with the com- SEYMOUR'S KEY TO PHRENOLOGY. 5 1 forts of domestic life. Those who have great artistic taste should adorn the walls of their home with the finest pictures and representa- tions of nature and art that means can provide. Those who are fond of pleasure, should introduce into their homes some innocent amusements. Those who are fond of literature and science, should try and provide a nice library, and, if circumstances permit, everything that will add to the interest of ourselves and friends, should be provided to make home attractive and pleasant. CONTINUITY. The natural function of Continuity is to con- centrate our thoughts and energies upon one thing at a time, and to pursue a certain course until we have accomplished our purposes or completed the duties we may have to perform. Location. — The organ of Continuity is situ- ated in the centre of the back of the head, next above Inhabitiveness, and below Self Esteem, and, when large, gives a fullness to the back 52 SEYMOURS KEY TO PHRENOLOGY. head, rendering it in shape somewhat like the end of a cocoanut. When small, it is marked by a depression which is in shape somewhat like an egg that has been flattened to stand on its end. continuity. (Adeline Patti.) Excess. — When the organ of Continuity is very large persons are apt to be tedious and long-winded on all subjects, to tell long stories SEYMOUR'S KEY TO PHRENOLOGY. 53 and to become absent-minded, taking little or no notice of what is going on around them, often passing their most intimate friends on the street without noticing them, and are usually more theoretical than practical. Deficiency. — Where there is a deficiency of Continuity there is little stability of character or steadiness of purpose. Persons in whom the organ of Continuity is small are naturally fond of variety, commence many things that they never finish, and seldom make any great success in their undertakings for want of con- tinued application. Cultivation. — To cultivate Continuity we should persevere to the end in all our under- takings, stick to one thing at a time and try to make the best of our surroundings. To restrain this organ we should seek employment that has in it a great deal of variety. VITATIVENESS. The natural function of this organ is love of life for life's sake, a dread of death, a disposi- tion to shrink from and avoid danger. 54 SEYMOUR S KEY TO PHRENOLOGY. Location, — Vitativeness is situated just behind the ear, below Combativeness and Executiveness, and in front of Amativeness. Cultivation. — To cultivate Vitativeness we should exercise the organ of Hope, try to look on the bright side of things, take an interest in the general affairs of life, and mix as much as possible with jovial company. Restrain. — To restrain this propensity we should cultivate faith in the future, try to feel it is as natural to die as it is to be born and that if we obey the laws of Nature (whatever the future may be) death is either the doorway to a higher life or an unconscious sleep. COMBATIVENESS. The natural function of the organ of Com- bativeness is generally supposed to be the organ of fight, and those who have it large are sup- posed to be naturally contentious and quarrel- some; but such is not always the case, for a good development of this faculty is necessary in order to break down the opposition ; to con- SEYMOURS KEY TO PHRENOLOGY. 55 tend for our rights and to protect ourselves and those dependent upon us against all who would seek to injure us. It is only when the organ of Combativeness is ungoverned by Reason and the COMBATIVENESS. Moral Sentiments that it renders us contentious and quarrelsome. If with a large development of Combativeness there is also large Conscientious- ness, then Combativeness will contend for 56 SEYMOUR'S KEY TO PHRENOLOGY. justice. If Benevolence and Comparison also be large and Acquisitiveness and Secretiveness comparatively small, Combativeness will lead us to contend for the rights of others; but if Acquisitiveness and Secretiveness be also large and Comparison small, then Combativeness will be apt to render us selfish, contentious and hard to manage. Location. — Combativeness is situated behind and the upper portion of the organ extending a little above the ears. To find this organ go backward from the bottom part of dotted line at the top of the ear, about i^ inch. (See fig. 6 in diagram.) Excess. — When there is an excess of this propensity it inspires an individual with the spirit of contention, especially if Firmness be also large, and if ungoverned by Cautiousness, Secretiveness and Reason, it ofttimes becomes a disturbing element in the domestic circle, lead- ing its possessor to contest every point and, although vanquished, to argue still, attempting to justify their wrongs rather than to concede a mistake. SEYMOUR'S KEY TO PHRENOLOGY. 57 Deficiency. — Where there is a deficiency of Combativeness there is a disposition to shrink from opposition, a lack of courage, an undue readiness to concede a point, and if Vitativeness and Cautiousness be large and Destructiveness small, it renders an individual apprehensive of danger, and naturally timid and shy. Restrain. — To restrain the organ of combat- iveness, we should exercise Cautiousness, stop and think before deciding how to act. We should also exercise the organ of Comparison and Casuality, try to ascertain the probable effect our words and conduct may have upon society, and what good there is likely to follow from the manifestations of our combative spirit. Cultivation. — To cultivate this faculty we should court controversy, take part in debates, contend for what we consider our own rights, and with a feeling of earnestness try to break down the oppositions that lie in our way to success in business, or the well-being of family and friends. 58 SEYMOUR S KEY TO PHRENOLOGY. EXECUTIVENESS. The natural function of Executiveness, or what is often called Destructiveness, is to impart that energy or force of character by which the surgeon is enabled to inflict pain "•«>* DESTRUCTIVENESS, LARGE. necessary to cure, the butcher sheds the blood of the ox, and the warrier engages in conflict with the enemy without faltering. SEYMOUR'S KEY TO PHRENOLOGY. 59 Where there is a high organic quality, when stimulated by large Conscientiousness, Benevo- lence, Veneration and Spirituality, it renders mankind zealous in the religious improvements of society. When combining with the Domestic Propensities it renders its possessor zealous in social matters, and when combining with the Reasoning Faculties it makes mankind energetic in scientific investigations. In fact, the organ of Executiveness is the organ of push, and those who have it small have but little force of character, and manifest but little disposition for execution of any kind. Where there is low Organic Quality, and the organ of Executiveness is very large, if ungov- erned by the Moral Sentiments and Reason, there is a liability of its perversion leading to crime and bloodshed. For instance, if this organ be large, Acquisitiveness large, Consci- entiousness and Benevolence small, with large Secretiveness, it may lead to plunder, then even to murder to prevent detection, but if properly controlled by Reason and the Moral Sentiments its stimulating influence may be made a blessing rather than a curse. 60 SEYMOUR'S KEY TO PHRENOLOGY. Location. — Executiveness is situated close above and behind the upper portion of the ear, and when large gives a breadth to the head between the ears. Restrain. — To restrain this propensity we should be regulated by the same faculties which control Combativeness. Cultivation. — To cultivate Executiveness we should take an active part in the interests of family, friends and the community in which we may reside. And, as in the cultivation of Com- bativeness, strive to break down the oppositions that lie in our way to success in any or all of our undertakings. Eating animal food, and the killing of animals, although not always to be recommended, devel- ops this propensity. ALiriENTIVENESS. The natural function of Alimentiveness is a desire for food, without which our bodies would often suffer for want of nourishment. The perversion of this faculty leads to excess in eating or drinking. According to L. N. SEYMOUR'S KEY TO PHRENOLOGY. 6l ALIMENTIVENESS, LARGE. 62 SEYMOUR'S KEY TO PHRENOLOGY. Fowler, " If the front part of the organ is very large, it leads to excessive love of liquids. If the back part be exceedingly large, then there is an abnormal desire for solids." Location. — The organ of Alimentiveness, is situated just in front of the upper part of the ear. To find this organ, take the bottom of dotted line as shown in Diagram, as a starting point, move forward to about half an inch in front of the ear, then downward about one-half or three-fourths of an inch and you will reach the centre of Alimentiveness. Restrain. — To restrain this propensity it is necessary to use our reason to govern our appe- tite, take regular hours for eating, and avoid the use of stimulants. Cultivation. — To cultivate the organ of Ali- mentiveness the table should be made as attractive as possible. Clean linen, fine ware, victuals served with artistic taste, cooked meats decorated with grasses, vegetables served in side dishes, and everything properly seasoned, all helps to stimulate the appetite. SEYMOUR'S KEY TO PHRENOLOGY. 63 ACQUISITIVENESS. The natural function of Acquisitiveness, is a disposition to acquire wealth, to provide for the necessities of the present, and to lay up some- thing for the future. When very large, and ungoverned by Benevolence, Friendship, Con- scientiousness or Reason, it is liable to make a person dishonest or miserly. But if controlled by Conscientiousness it will lead a person to make close bargains and be very exacting, yet will take nothing that is unjust. If Benevolence and Conscientiousness are both large, with large Acquisitiveness, it renders a person close in busi- ness. If the Social and Domestic Propensities are large, with large Acquisitiveness, then there will be a great deal of hospitality shown to friends in the domestic circle. Where there is a deficiency of Acquisitiveness there is not only an indisposition to save, but a lack of economy, and often an indisposition to labor. Location, — Acquisitiveness is situated just above and in front of the ears, between Con- structiveness and Secretiveness, above Alimen- tiveness and below Sublimity. To find this 64 SEYMOUR'S KEY TO PHRENOLOGY. organ on a living head of ordinary size, move your fingers upward from the top of the ear about one inch, then forward one inch and you are on the organ of Acquisitiveness. Restrain.— -To restrain the organ of Acquis- itiveness, we should cultivate the organs of Benevolence, Friendship and Conscientiousness. Cultivation. — To cultivate Acquisitiveness we should try to appreciate the value of money, consider the consequence of adversity, and the happiness that may be provided, both to our- selves and others, by a command of wealth. This organ may also be cultivated by an account of expenditures from day to day, and thus beholding wherein a great deal of expense might judiciously be saved. SECRETIVENESS. The natural function of Secretiveness is con- cealment or reserve. When very large, and ungoverned by Reason and the Moral Senti- ments, it is likely to make a person sly, cunning and deceitful, taking indirect measures to SEYMOURS KEY TO PHRENOLOGY. 65 SECRETIVENESS LARGE. (Mrs. DfUeS.) accomplish their purposes, and if Conscien- tiousness be small, is likely to be 'dishonest and untruthful. Where there is a good develop- ment of the Moral Sentiments and Reason combining with large Secretiveness, it manifests itself by being what is often called "close- 66 SEYMOUR'S KEY TO PHRENOLOGY. mouthed, " or in other words, by a person keeping their own council and minding their own business. Location. — Secretiveness is situated a little above Executiveness, next on a line with the centre of Acquisitiveness. To find this organ on a living head, follow the dotted line in dia- gram from the top of the ear upward one inch, and you are on the front part of Secretiveness. Restrain. — To restrain this faculty we should cultivate Agreeableness, be frank and open on all subjects fit for public inspection, and strive to practice a straightforward course in every- thing we undertake. Cultivation. — To cultivate Secretiveness a person should use their Cautiousness, together with their Comparison and Human Nature, stop and think before giving expression to impulse. First ask the question: is it to our own advantage to speak or act, or will it result in the injury of someone? Always try to reason as to effects. SEYMOUR'S KEY TO PHRENOLOGY. 6? CAUTIOUSNESS. The natural function of Cautiousness is to render us prudent and careful, and to make pro- vision against danger, to restran our impulses and to guard against building " castles in the air." When the organ of Cautiousness is very large, and Hope is small, it leads a person to look on the dark side of things and to borrow trouble, hence, ofttimes giving themselves unnecessary trouble in view of evils which never come. When the organ of Cautiousness is small and Hope large there is a liability of a person ever looking on the bright side of things, and unless governed by Conscientiousness and Reason may ofttimes go into extensive specula- tions with disastrous results. Location. — The organ of Cautiousness is sit- uated just above Secretiveness and back of Sublimity. To find this organ on a living head, start from the top of the ear and move upward over dotted line in diagram about two and one-half inches, and backward about one inch, in an ordinary-sized head, and you are on the organ of Cautiousness. 68 SEYMOUR'S KEY TO PHRENOLOGY. Restrain. — To restrain the organ of Cau- tiousness we should cultivate Hope, try to look on the bright side of things, use our Reason to guard against magnifying our troubles and exercise Combativeness and Exec- utiveness to make us more courageous. Cultivation. — To cultivate Cautiousness we should use Causality and Comparison, reason from cause and effect, stop and think before deciding how to act and not allow our impulses to govern us. APPROBATION. The natural function of Approbation is a desire to excel, be esteemed and beloved by our fellowmen. When this organ is very large if ungoverned by Reason, there is a liability of a person continually blowing their own trumpet, talking of what they are going to do, as well as what they have done, and if Self Esteem be large, it makes them very sensitive to slights. With large Combativeness and Executiveness it renders persons contentious and quarrelsome when no slight is intended, but if Self-Esteem is low with large Approbation, a word of cen- SEYMOUR'S KEY TO PHRENOLOGY. 69 sure or criticism will easily discourage them. Such persons need encouragement rather than censure. Location. — The organ of Approbation is situated between Cautiousness and Self-Esteem. To find this organ on a living head, go upward from the ear (dotted line in diagram) until you reach the line where the head begins to slope on the side towards the top, then move back- ward until you reach the line where the head begins to slope on the back, then about half an inch toward the centre of the back of the head, and you are 'on the organ of Approbation. Restrain. — To restrain the organ of Appro- bation we should cultivate Cautiousness and Secretiveness to render us discreet; also Ideality and Veneration to render us chaste in our conduct and to give us proper respect for our superiors. Cultivation. — To cultivate Approbation we should exercise Self-Esteem, Friendship and Agreeableness. Mix as much as possible with society and study etiquette. Try to get a fair estimate of one's self and others. yo SEYMOURS KEY TO PHRENOLOGY. SELF=ESTEEM. The natural function of Self-Esteem is to render us self-reliant and give us confidence in our own ability. Where the organ is large, if ungoverned by Veneration, Agreeableness or self-esteem, large. (Levi P. Morton.) Conscientiousness it is liable to render a person dogmatic or egotistical. If Firmness, Combat- iveness and Executiveness be large, there is a SEYMOUR'S KEY TO PHRENOLOGY. 7 1 liability of being tyrannical, and if Approbation be also large, then a .person is likely to be haughty, conceited and proud. But, if Self-Esteem is large where there is a good development of Veneration, Comparison, Con- scientiousness and Approbation, together with good Combativeness and Executiveness, there will be a manifestation of dignity and self- respect as well as a regard for public sentiment. Such a person will be careful for the reputation of themselves and those connected with them. Location. — Self-Esteem is situated in the upper portion of the back head, close to the centre line. To find this organ on a living head, go up from the ear (dotted line) until you reach the top, then backward about two and one-half inches, or to where the head begins to slope and you have reached the organ of Self-Esteem. Restrain. — To restrain the organ of Self- Esteem we should cultivate Veneration (a respect for superiors), and should exercise Com- parison and Human Nature, compare the merits of our own conduct with those of others 72 SEYMOUR S KEY TO PHRENOLOGY. and we shall soon learn in many respects our contemporaries are our equals, if not our superiors. Cultivation. — To cultivate Self -Esteem, we should exercise Combativeness and Executive- ness, ever strive to break down oppositions, overcome obstacles and to surmount all difficul- ties, and with a good degree of Firmness try to enter upon the duties of life with the per- suasion, that under similar circumstances we can accomplish as much as our fellowmen. FIRMNESS. The natural function of Firmness is to impart decision and steadfastness of purpose. Where there is large Firmness with large Conscienti- ousness, and a good development of Causality and Comparison, persons are usually reliable, honest and trustworthy, and if Benevolence and Human Nature be also large, there is a breadth and nobleness of character which commands general respect. But if Firmuess is small, although a person may have large Conscienti- SEYMOUR'S KEY TO PHRENOLOGY. 73 ousness, hence, desire to do right, and even large Causality and Comparison, to compare, criticise and analyze, thus enabling them to determine what is right; under the influence of firmness, large. (Mrs. Holmes.) unprincipled people, they may be persuaded to do wrong. Not only this, but where there is a lack of Firmness, especially if Continuity be also small or moderate, there is a fluctuating 74 SEYMOURS KEY TO PHRENOLOGY. disposition, a lack of stability which often pre- vents success in business, as well as rendering a person unreliable in their promises. Location. — Firmness is situated on the back part of the top head, between Veneration and Self-Esteem. To find this organ on a living head, go up from the top of the ear as indicated by dotted line in diagram, until you reach the centre of the top head, and you are on the front part of the organ of Firmness. Restrain — To restrain the organ of Firmness we should cultivate Reason, Friendship and Agreeableness, give expedience some weights, submit for the sake of peace, all of which will help to subdue Firmness. Cultivation. — To cultivate Firmness we should always try to carry into effect every promise we may make, use our Reason and Conscientiousness to ascertain and do what is right and never allow ourselves to be persuaded by the unworthy. SEYMOUR S KEY TO PHRENOLOGY. 75 CONSCIENTIOUSNESS. The natural function of Conscientiousness is a desire for right, a love of truth, justice and and uprightness. Where the organ of Consci- entiousness is small, there is a tendency to dishonesty and untruthfulness, and if Secretive- ness be large, a person is likely to be very tricky. Location. — Conscientiousness is situated on the side of Firmness, between Hope and Appro- bation. To rind this organ on a living head, go upward from top of ear as indicated by dotted line, until you reach the line where the head begins to slope towards the top, and you are on the outer or front part of Conscientiousness. Cultivation. — To cultivate the organ of Con- scientiousness we should always strive to tell the truth, and, as in the cultivation of Firmness always endeavor to fulfill our promises, do to others as we would be done by, and never withhold or take from any one that which is not our own. To restrain this organ is seldom, if ever, necessary. 7 6 SEYMOURS KEY TO PHRENOLOGY. HOPE. The function of Hope is to have faith in the future, look on the bright side of things, and to prevent despondency. Where there is an hope, large. (Fanny Davenport.) abnormal development of Hope, with small Cautiousness, Causality and Comparison, a person is liable to be rather reckless, and if SEYMOUR'S KEY TO PHRENOLOGY. JJ Acquisitiveness be large, there is a liability of going into extensive speculations without count- ing the cost, hence, with disastrous results. If Acquisitiveness be small, with the above com- bination there is a liability of a person being too free to spend- -a lack of economy. Where Hope is small a person is likely to look on the dark side of things, and to become often desponding, low-spirited and gloomy. Location. — The organ of Hope is situated between Concientiousness and Spirituality, in the Moral region. To find this organ on a living head, move upward from top of the ear, over the part indicated by dotted line, until you have reached a little above the line where the head begins to slope toward the top, then forward about one inch and you are on the organ of Hope. Restrain. — To restrain the organ of Hope we should exercise Cautiousness, Comparison and Causalty. Cultivation. — To cultivate Hope we should try to look on the bright side of things, remem- bering that behind the darkest clouds the sun 78 SEYMOUR'S KEY TO PHRENOLOGY. is always shining. Seek good, cheerful society and try to console ourselves when dissapointed, with the expectation of better fortune next time. SPIRITUALITY. The natural function of Spirituality is faith in the unseen, to give credence to testimony. spirituality, large. (Thomas Edison Where this organ is large, it imparts to the nature of an individual, an intuitive perception SEYMOUR S KEY TO PHRENOLOGY. 79 of coming events, clairvoyant visions and often important dreams. If ungoverned by reason, large Spirituality may render a person super- stitious or credulous. Where this organ is small, persons are apt to be unbelieving and skeptical upon all subjects that will not abmit of logical or demonstrable evidence. Location. — Spirituality is situated in front of Hope, and back of Imitation. To find this organ on a living head, go up from the top of the ear according to the instruction given in the location of Conscientiousness, then forward about one inch and a half and you are on the organ of Spirituality. Restrain. — To restrain the organ of Spirit- uality we should exercise Causality, seek for evidence, and ask the reason why of things. Cultivation. — To cultivate Spirituality we should try to place confidence in testimony, render the mind in a passive state with a desire to receive impressions and accept those we may receive as having a meaning. SO SEYMOUR'S KEY TO PHRENOLOGY. VENERATION. The natural function of Veneration is a feeling of devotion, reverence for the good and great, respect for the aged and for superiors. veneration, large. (Mrs. Beecher.) Where this faculty is very large, if Spirituality be also large and the Reasoning Faculties small, when brought under any special influ- ence, there is a liability of undue zealousness. SEYMOURS KEY TO PHRENOLOGY. 8 1 Location. — Veneration is situated close to the centre of the top head. To find this organ on a living head, go up from the centre of the ear until you reach the extreme top of the head, then forward about half an inch and you are on the organ of Veneration. Restrain. — To restrain Veneration we should first find what is the particular object of devo- tion. If it is a monomania for religious worship, I should suggest a ramble in the fields or woods where the beauties and grandeur of nature may call forth our admiration, from an appeal to Ideality and Sublimity, If respect for superiors manifests itself too strong, we should exercise Comparison and Human Nature, that we may realize that greatness and good- ness is not confined to those around us, but that if we will search for it and exercise our own natural abilities, we may approximate that which we admire in our fellowmen. If we find too great a passion for Antiquity, then we should consider more fully the advancements of the present age. According to the divisions given by L. N. Fowler, the front part of the organ of Veneration gives " respect," the cen- 82 SEYMOURS KEY TO PHRENOLOGY. ter " worship," and the back part " a love for Antiquity.' 7 Cultivation. — To cultivate the organ of Veneration, we should reverse the order of conduct given to restrain. BENEVOLENCE. The natural function of Benevolence is charity, sympathy and love for our fellow beings, benevolence, large. (Rev. Lyman Abbott.) SEYMOUR'S KEY TO PHRENOLOGY. 83 when properly controlled by Reason and Justice it gives breadth and freedom to our sentiments as well as sympathy for suffering. Location. — Benevolence is situated in the front part of the top head. To find this organ on a living head, go forward about two inches from centre of top head and you are on the organ of Benevolence. Restrain. — To restrain Benevolence we should exercise Acquisitiveness, Secretiveness and Cautiousness. Cultivation. — -To cultivate Benevolence we should try to feel another's sorrow, lend a helping hand to the distressed, give to char- itable institutions and try to take comprehensive views of subjects in general. CONSTRUCTIVENESS. The natural function of Constructiveness is to put parts together, to construct sentences in literature, to adjust matters in politics, to con- struct and operate machinery in mechanics. 8 4 SEYMOUR S KEY TO PHRENOLOGY. Location. — Constructiveness is situated in front of Acquisitiveness and below Ideality. To find this organ, go forward from the top of constructiveness, large. (F. E. Fuller.) the ear, about an inch and a half, then upward one inch and you are on the organ of Con- structiveness. Cultivation. — To cultivate Constructiveness we should endeavor to put parts together, cul- SEYMOUR'S KEY TO PHRENOLOGY. 85 tivate a taste for building and constructing machinery and write essays on different sub- jects. Letter writing, etc., will help to develop Constructiveness. To restrain this faculty is seldom necessary. IDEALITY. The natural function of Ideality, is the con- ception of ideas. When combining with large Constructiveness, it renders a person original, and if it combines in a person having large Motive Temperament, the originality partakes of a mechanical turn. If combining with the Mental Temperament, then the conception of ideas partakes of a literary turn. Persons in whom Ideality is large, combining with large Sublimity, Approbation and Self-Esteem, it imparts to their nature a sense of refinement. Location. — Ideality is situated just above Constructiveness. To find this organ, go up from the top of the ear about two inches, then forward about one inch and a half and you are on the organ of Ideality. 86 SEYMOUR'S KEY TO PHRENOLOGY. Restrain. — To restrain the organ of Ideality we should take a practical view of things and exercise Causality and Human Nature. Cultivation. — To cultivate Ideality we should mix as much as possible with refined society, cultivate a taste for propriety in the expression of conduct and manners. Try to discover the beautiful in Nature and Art. Exercise Indi- viduality and Comparison. SUBLIMITY. The natural function of Sublimity is a love of beauty, it imparts to an individual a wild, romantic nature, an admiration of that which is majestic, beautiful and grand. When combining with large Propensities it imparts a love of tragedy; combining with large Moral Senti- ments, there is naturally a love of poetry; com- bining with large Reasoning faculties, there is usually a keen perception and profound rever- ence for the greatness and grandeur of Nature. Where the organ of Sublimity is large, if it is accompanied with large Imitation, it imparts to SEYMOUR'S KEY TO PHRENOLOGY. 87 its possessor a disposition to become an actor; if the Propensities are large, a tragedian; if the Moral Sentiments are large, a poet or drama- tist; and if the reasoning faculties are large sublimity, large. (Henry Irving.) there is a disposition to become a lecturer or teacher. Location. — Sublimity is situated between Ideality and Cautiousness, on the side head. To find this organ on a living head, move your 88 Seymour's key to phrenology. fingers upward from the top of the ear (as indi- cated in diagram) about two and a half inches, then forward about half an inch, and in an ordinary sized head you are on the organ of Sublimity. Restrain. — To restrain the organ of Sub- limity a person should strive to become inter- ested in the practical relations of life, study political and domestic economy, strive to take an interest in the relief of suffering, enter into the practical relations of economy with a desire to know the right and help to rectify its evils. Cultivation. — To cultivate Sublimity a person should study poetry and art, take rambles among the mountains, or study the beauties of Nature, expressed in the variety of flowers, their shades and tints ; also the grandeur and majesty of the storm, its lurid lightning and pealing thunder. All are scenes which, if we would investigate, have a tendency to develop the organ of Sublimity. SEYMOUR'S KEY TO PHRENOLOGY. 89 IMITATION. The natural function of Imitation is to copy after patterns. In persons with large Mental Temperament it imparts a disposition to per- imitation, large. (Edwin Booth. sonate character, mimic, to use many gestures in conversation, and imparts great expression to the countenance when animated. Com- 90 SEYMOUR S KEY TO PHRENOLOGY. bining with the Motive Temperament, it gives a disposition to make things after a pattern in mechanics, and if Ideality, Constructiveness and Sublimity are large, to copy from Nature, or to become an artist. Location. — Imitation is situated between Agreeableness and Spirituality, toward the front part of the top-side head. To find this organ on a living head go up from the top of the ear (as indicated in diagram) until you reach the line where the head begins to slope toward the top, or about three and a half inches from the top of the ear, then forward about two and a quarter inches, and in an ordinary sized head you are on the organ of Imitation. Restrain. — To restrain the organ of Imita- tion a person should strive to invent a way of their own of doing things and, instead of following the patterns or assuming the char- acter of others, should study out an original course as different as possible from anything they have ever seen others design or perform. Cultivation. — To cultivate the organ of Imi- tation we should study to make things after a SEYMOUR S KEY TO PHRENOLOGY. 91 pattern, study the art of copying; also try to assume character by imitating others in their different modes of conduct, expression and gesticulation. MIRTHFULNESS. The natural function of Mirthfulness is an appreciation of fun, wit and humor. When wmffjrfi' MIRTHFULNESS, LARGE. 92 SEYMOUR S KEY TO PHRENOLOGY. combining with large Ideality and the Moral Sentiments it often manifests itself in pithy sayings. Combining with Combativeness and the Propensities, it finds expression in sarcasm, and combining with low Organic Quality it is demonstrated by boisterous laughter. Location. — The organ of Mirthfulness is situated just below the outer portion of Agree- ableness and in front of Combativeness and Ideality. To find the organ on a living head start from where the eyebrow begins to curve towards the outer corner of the eye, move upward about two inches over the outer edge of the forehead and you are on the organ of Mirthfulness. Restrain. — To restrain the organ of Mirth- fulness a person should exercise Causality, try to reason upon the probable effect of a joke from a serious standpoint, cultivate sobriety of thought and try to consider the practical side of life. Cultivation. — To cultivate the organ of Mirthfulness a person should seek jovial com- pany, try to study and see the ridiculous side of things and indulge in innocent jokes and funny sayings. SEYMOUR'S KEY TO PHRENOLOGY. 93 TIME. The natural function of Time is to detect time in music, to remember dates, and renders an individual punctual at appointments. time, large. (Clara Louise Kellog.) Location. — To find this organ on a living head take the centre of the eyebrow for a starting point, then move upward over the fore- 94 SEYMOUR'S KEY TO PHRENOLOGY. head about one inch and a little toward the outer part and you are on the organ of Time. Cultivation. — To cultivate the organ of Time a person should practice punctuality of appoint- ments, often try to estimate the time of the day, try to remember dates when events of which they have a knowledge occurred, also should try to detect the measure of time in music. To restrain the organ of Time is scarcely ever necessary. TUNE, The natural function of the organ of Tune is the detection of the harmony of sounds. When large and combining with large Time (for the recognition of the proper duration of sounds), with large Ideality and Sublimity to impart a sense of refinement, there is great natural abil- ity as a musician or teacher of music. And if Size, Form, Comparison and Constructiveness are also large, it imparts to an individual the faculties of a composer of music. But, although there may be large Tune for the recognition of the harmony of sounds, if there is a deficiency SEYMOUR'S KEY TO PHRENOLOGY. 95 in the development of the other faculties described above, there will be but little musical ability. Location. — The organ of Tune is situated on the outer side of the organ of Time. Cultivation. — To cultivate the organ of Tune a person should study the variety of sounds in the tonations of the voice in different indi- viduals, the harmony of the combination of sounds in the blending of different voices, also the harmony produced in the variety of sounds in music, ranging from the squeaking of a penny whistle to that of the heavy sound of a bassoon, or from the screech of an amateur upon the treble string of a violin to that of the heavy rumblings of the last chord on the base- viol. To restrain the organ of Tune is never necessary except in persons whose Organic Nature is very highly strung. In such natures there is a liability of their being too sensitive to sound and a discord will be apt to so jar upon their sense as to render them nervous. 9 6 SEYMOUR S KEY TO PHRENOLOGY. WEIGHT. The natural function of the organ of Weight is the perception of the laws of gravitation, skill in balancing, such as riding horseback, WEIGHT AND SIZE, LARGE. (ThoS. H. HuXley.) skating, shooting, etc. Where this organ com- bines with large Size and Locality, it gives an iudividual great ability as a marksman. Com- SEYMOUR S KEY TO PHRENOLOGY. 97 bining with large Ideality and Constructiveness it enables its possessor to become skilled in the use of edged tools, such as a carver or an engraver, and if Executiveness is also large, one may become a surgeon or dentist. Persons in whom the organ of Weight is small have but little perception of the laws of gravity, cannot tell when things are hung true, and have but little or no ability to balance themselves. Such persons should not attempt to walk over high, narrow and dangerous places. Location. — The organ of Weight is situated just over the eye, a little toward the nose from the centre of the eyebrow. (See W, diagram.) Cultivation. — To cultivate the organ of Weight a person should study the accuracy of curves and lines in drawing and penmanship, see that pictures are hung true on the wall, also should practice walking on a straight line on the floor, or shooting and aiming at a mark. Estimating the weight of metals or of live stock will also develop the organ of Weight. 98 Seymour's key to phrenology. SIZE. The natural function of the organ of Size is to recognize the proportions of dimensions, to measure distances by the eye, and to determine the size and magnitude of things. Location. — The organ of Size is situated on the inside of the organ of Weight, just over the eye, near the nose. Cultivation. — To cultivate the organ of Size a person should practice to distinguish the difference in magnitude between two apples, turnips, etc., or the capacity of different sized tubs, also should study to estimate the height of different buildings, etc. This is also an organ which needs no restraint. COLOR. The natural function of the organ of Color is to impart to an individual the ability to dis- tinguish colors apart, also to recognize the finer shades and harmony of color when blended. Where the organ of Color is large, and Sublim- ity, Ideality and Individuality are small, a person may distinguish colors apart but have SEYMOUR S KEY TO PHRENOLOGY. 99 little perception of their harmony. Where Sublimity, Ideality, Individuality and Com- parison combines with large Color there is the natural ability to determine the finer shades and harmony of colors. Location. — The organ of Color is situated just in the centre of the eyebrow. Cultivation. — To cultivate the organ of Color a person should study to distinguish between different shades, also should study to determine the harmony in the blending of shades, and try to determine what different shades when blended produce the softest and most delicate effects. To restrain is not necessary. HUMAN NATURE. The natural function of the organ of Human Nature is to observe and study character from physiognomical appearances, such as the lines of the countenance, the tonations of the voice, the mode of shaking hands, the gait, the position of the body, etc. Where the organ is large there seems to be an almost intuitive perception of character at first sight. Where there is a IOO SEYMOURS KEY TO PHRENOLOGY. deficiency of this faculty, there is but little ability to judge of the motives of conduct, or the truthfulness of those with whom we have to do business. To cultivate this faculty we should compare the conduct of different individ- uals with their correspondence in appearance, also cultivate our first impressions of character. Location. — To find this organ on a living head take the root of the nose as a starting point, and move your fingers up over the fore- head about three inches, and on an ordinary sized head you are on the organ of Human Nature. Cultivation. — To cultivate the organ of Human Nature a person should study faces and the correspondence between the different faces and dispositions of people. Try to recognize the similarity between the faces and dispositions of the human and the animals below the human. Also we should study the tonations of the voice and the expression of language, whether there seems to be an undertone which indicates reserve, or whether the expression be frank and open, all of which will help develop our knowl- edge of Human Nature. SEYMOUR S KEY TO PHRENOLOGY. IOI LANGUAGE. The natural function of the organ of Lan- guage is a good command of words. When accompanied with large Ideality and Construc- tiveness with small Self-Esteem, it enables a language, large. (.Talmage.) person to use good language in writing as well as to become proficient in acquiring language. When Self-Esteem is large, combining with the 102 Seymour's key to phrenology. aforesaid faculties, especially if Combativeness and Executiveness are also large, it renders a person fluent in the use of words. Location. — The organ of Language is situ- ated just behind and above the eye. When large, it gives an expression of fullness under the eye by pushing the eye forward. Cultivation. — To cultivate the organ of Language, a person should practice speaking in public, enter into conversation as often as possible and study to compose essays on various subjects. EVENTUALITY. The natural function of the organ of Eventu- ality is the retention of facts, incidents and circumstances, a taste for the study of history, and a desire for information. The development of this organ is necessary in a correspondent, historian, lecturer, author or actor. Location. — The organ of Eventuality is situ- ated in the centre part of the forehead, just above the organ of Individuality, about an inch above the root of the nose. SEYMOUR S KEY TO PHRENOLOGY. I03 Cultivation. — To cultivate Eventuality a per- son should read short sentences and try to commit them to memory so as to repeat them eventuality, large. (Jane Hading.) the following day. The organ of Eventuality may be improved by the use of Comparison. Whenever an event occurs, a name is spoken, or you have heard or read a story, try to draw a comparison between what you desire to io4 SEYMOURS KEY TO PHRENOLOGY. remember and something that has already become so familiar to your consciousness that you seemingly cannot forget it if you would. locality, large. (Thos. Salvini.) As for instance you wish to remember the name of " Smith," by comparison you might ask your- self the question: What kind of a Smith, a blacksmith or a tinsmith, etc. ? Supposing you wish to remember the date and nature of an SEYMOUR'S KEY TO PHRENOLOGY. 105 event this may be done by associating the event with the date of your birth. " I was 21 years of age when this event took place. I was born on Tuesday, this took place on Monday or Wednesday, etc." Thus you may cultivate Eventuality by association. LOCALITY. The natural function of the organ of Locality is the study of Geography, a desire to travel and see new places, and the ability to travel through strange places without a guide. Location. — The organ of Locality is situated on the outer side of Eventuality. Cultivation. — To cultivate Locality we should study Geography, try to remember the position of a building or a lot, whether the face of the building stands east, west, north or south; also try to estimate the distance from one place to another. All of which will have a tendency to develop Locality. 106 SEYMOUR'S KEY TO PHRENOLOGY. COnPARISON. The natural function of the organ of Com- parison is to compare, criticise and analyze the different parts of things. When combining with large Causality it leads to scientific inves- tigation and analytic reasoning. Combining with large Constructiveness and smaller Caus- ality it often manifests itself in the comparing and adjusting of parts in mechanics. Where this organ is small there is but little natural ability for analytical reasoning or disposition to compare similarities or dis-similarities. To cultivate this faculty, also the faculty of Causality, we must apply ourselves to the investigation of any or every subject of import- ance that may be presented to our observation. Location. — The organ of Comparison is situ- ated in the centre of the forehead, about an inch and three-fourths above the root of the nose. Cultivation. — To cultivate Comparison a person should study the similarity and dis-sim- ilarity of different individuals, in the face, their modes of conversation, their dress SEYMOUR S KEY TO PHRENOLOGY. 107 and conduct in general. Also the similarity and dis-similarity of parts in nature and art generally. CAUSALITY. The natural function of the organ of Caus- ality is to trace the connection between cause and effect. Combining with large Comparison, Ideality and Constructiveness it renders a per- son argumentative and logical. Location. — The organ of Causality is situated on the outside of Comparison, on the brow of the forehead, about one and one-half inches above the eyebrow. Cultivation. — To cultivate Causality a per- son should try to consider what are likely to be the results of any action. Reason from cause to effect, study logic. 108 SEYMOUR'S KEY TO PHRENOLOGY. FORM. The natural function of the organ of Form is to recognize and remember shapes, and the proportion of parts. Persons in whom the organ is large are good at remembering faces, and are usually good spellers. The develop- ment of this faculty is necessary in proof readers, detectives and artists. Location. — The organ of Form is situated just over the inside of the eye. When large it gives breadth to the root of the nose, and seems to push the eyes apart. Cultivation. — To cultivate the organ of Form a person should study the proportion of parts in the symmetric development of a figure, statuary or an individual, the distance from the eye to the tip of the nose, from the nose to the chin, from the tip of the chin to the bottom of the ears, also the breadth of the face, the breadth across the shoulders, the length of the arms, the sides of the body and the length of the legs, etc. Also the proportions in length and breadth of a building or an animal, all of which will develop the organ of Form. SEYMOUR S KEY TO PHRENOLOGY. IO9 INDIVIDUALITY. The natural function of the organ of Individ- uality is to take account of minute details — to individualize things. It imparts a desire to know all about every subject in which a person may become interested. When it combines with large Order it renders a person exacting in classifying, arranging and reducing every- thing to a system. Location. — The organ of Individuality is situated just above the root of the nose. Cultivation. — To develop the organ of Indi- viduality a person should take observation of objects as they pass through the street of a city or through the country, and try to remember as much of the variety as possible. Always be looking out for the little points in business, look after the cents in buying and selling and never consider the trifles as unworthy of notice. The organ of Individuality bears great importance in the affairs and success in life. ORDER. The natural function of the organ of Order is to render a person systematic. When accom- 110 SEYMOUR'S KEY TO PHRENOLOGY. panied with large Self-Esteem and Approbation it usually manifests itself by a person being neat and tidy in dress and personal appearance, but if Self-Esteem is small and Approbation, Individuality and Constructiveness are large, there may be an indifference as to the dress and personal appearance, yet the individual will be apt to be methodical in their habits and systematic in their arrangement of other matters. Location. — The organ of Order is situated just over the outer corner of the eye. Cultivation. — To cultivate the organ of Order a person should strive to be systematic, set apart a time for doing certain things and always do it at the time allotted, be particular about the neatness of their apparel and always strive to do things by rule. CALCULATION. The natural function of the organ of Calcula- tion is the computation of numbers. When large, if accompanied by large Individuality, Cautiousness and smaller Locality, it is likely SEYMOURS KEY TO PHRENOLOGY. Ill to manifest itself in calculating in the head and laying out plans for the future, but if Locality, Eventuality and Form are also large, then it imparts the natural ability to become a good mathematician. Location. — The organ of Calculation is situ- ated on the outside of the organ of Order, just over the back of the outer corner of the eye. Cultivation. — To cultivate the organ of Calculation a person should practice calculating in the head, estimate the probable results of certain causes and should practice numerations. AGREEABLENESS. The natural function of Agreeableness is to render a person agreeable and pleasant. When large it enables its possessor to say and do even disagreeable things in a manner at which no one could take offence. When small there is but little suavity, and usually renders a person blunt in their expressions and if Combativeness, Self-Esteem and Firmness are large, there is a 112 SEYMOUR'S KEY TO PHRENOLOGY. liability of a person being dogmatic, domineer- ing and contentious. Location. — Agreeableness is situated on the outside of Human Nature. To find this organ on a living head, move your fingers upward over the forehead from the root of the nose about three inches, then outward about one inch and a quarter and you are on the organ of Agreeableness. Cultivation. — To cultivate Agreeableness a person should strive to subdue self and study the interests of others. Strive to bear with what may seem to be the inconsistencies of others, and if reproof is necessary try to do it in as soft and pleasing manner as possible. Thus a person will be able to avoid offence, gain the confidence of their fellow beings, and will be apt to feel happier themselves for the bond of friendship which may be established through this manifestation of pleasantness which results from the exercise of the organ of Agreeableness. SEYMOUR'S KEY TO PHRENOLOGY. 113 GROWTH AND SIZE OF THE HUMAN HEAD. The normal growth and size of the human head may be noticed in some individuals to increase up to the age of thirty years, and in some instances have been observed by practical phrenologists up to the age of thirty-five or forty years; but as these are exceptional cases, I shall here give the size and gradual growth of the head as it may be generally observed from the age of three years to twenty-one or twenty- two. II 4 SEYMOUR S KEY TO PHRENOLOGY. RELATIVE SIZE OF GROUPS. HOW THEY MAY BE DETERMINED. Here we can give a standard only, of the relative sizes. The standard size of the head just over the eyebrows and ears, we determine to be 22 I /£ inches for male, and 21^ inches for females. SEYMOUR S KEY TO PHRENOLOGY. 115 SCALE OF HEASUREMENTS. (Jn Inches, with Calipers.") MALE HEAD. 5* 1 ■2J 8 1 S5 •5 s SELFISH PROPENSITIES— " Adult 4% 5 5K 6 6K << <« 14 years 4 4V 2 5 sV 2 6 << < < 7 " 3K 4 4K 5 5K << i < 3 " 3k 3% 4k 4% 5k FORETHOUGHT— Adult 4^ 5k 5^ 6k (>% a 14 years 4.k 4% 5k 5^ 6k <« 7 " 3 3 4 4% 4 3 4 sk 5M " 3 " 3K 4 4K 5 5K PERFECTIVES— Adult 4 4K 5 SV* 6 C ( 14 years 3K 4 4K 5 S% (< 7 " 3 3K 4 4^ 5 ( 1 3 M 2% 3k 3% 4k 4M From Center of Ears to A- -Adult 3^ 4 4% 5 5K H t( tt (I 14 years 3 3M 4 4% 5 " 7 " 2^ 3 3^ 4 4% 3 " 2k 2% 3k 3?4 4k n6 SEYMOUR S KEY TO PHRENOLOGY. Scale of Measurements — Continued. (In Inches, with Calipers.') MALE HEAD. 1 ■si 8 1 1 ai * From Center of Ears to B. Adult 4 4K 5 s% 6 " " " 14 years 3K 4 4^ 5 s% << <« tc ~ a 3 3M 4 4K 5 <« t( ues. — What special organs in the brain need be developed to impart these qualifications ? Ans. — To constitute the faculty of percep- tion a person needs first the development of Individuality to recognize distinction; Form to recognize the shapes of things; Size for the recognition of magnitude or proportion; Weight to determine the shade and density, and Locality to recognize position. For the faculty of Conception is needed a good develop- ment of Ideality, which imparts a sense of refinement and a vivid imagination; large Hope to brighten up the future; large Sublimity and Color which imparts beauty, shade and romance to their ideals. For the faculty of Construction is needed a good development of Constructive- ness for putting parts together; Imitation for making things after a pattern, and Executive- ness for execution. £>ues. — Supposing these persons should have two of these qualifications well developed and the third deficient, would there ever be a desire for artistic pursuits of any kind, and if so, to what extent might a person become an artist? Ans. — Yes. We often find persons who have a good development of the Perceptives, 1 84 SEYMOURS KEY TO PHRENOLOGY. also Conceptives, who are very deficient in the Constructive faculties; such persons are natural lovers of Art, and ofttimes show great ability to criticise; yet they lack the mechanical part and have no executive ability. Others, having large Perceptives and Constructives, are simple copyists who lack the faculty of originality. Others, having the Constructive and Conceptive faculties well developed, but deficient in the Perceptives, are good at designing, but lacking the faculties of observation they are not prac- tical and have not the power to draw pictures from real life. £>ues. — What are the natural qualifications of a mechanic? Ans. — Mechanics require similar develop- ments to those of an artist; the modifying qualifications are the Temperaments. In per- sons who are adapted to the heavier branches of mechanics we notice the Motive Tempera- ment is strongly marked. Those whose aspirations and natural tendencies are toward the finer branches of mechanical arts usually have the Mental or the Mental-Vital Tempera- ments the stronger. SEYMOUR'S KEY TO PHRENOLOGY. 1 85 Qualifications Required for the Dif= ferent Branches of Literature and Science. Most of the branches of Literature and Science require a predominance of the Mental Temperament, backed up by strong Motive and good Vital. LAWYERS. Require strong Mental to impart clearness of intellect; a good development of the Vital to give intensity of feeling; large Comparison and Casuality, which imparts the disposition and ability to criticise, compare and analyze; large Individuality and Eventuality, to observe and retain the technicalities of every subject ; large Concentration and Firmness, to render them stable in their efforts, with a good degree of Self -Esteem, Combativeness and Execu- tiveness to render them fond of an argument 1 86 SEYMOUR'S KEY TO PHRENOLOGY. and to meet the opposition. Also a good development of Human Nature is essential in a lawyer, as it is in every other branch of the profession. ORATOR. Mr. Hyde, in his work on " Elocution and Oratory," analyzes the Oratorical Tempera- ment thus: " It has a predominance of the Vital and Mental systems over the Motive. The Vital and Mental are almost evenly balanced, the Motive not being deficient and second only to the other two. This is necessary, for the orator must gain his triumphs in a moment. He cannot plod and wait till thoughts and emotions arise. His ideas, thoughts and emo- tions must blaze out instantaneously and find language with equal facility. The Mental and Vital conditions meet these requirements better than the Motive. The Motive is firm, stolid, indifferent, not easily moved. The The Mental is quick, keen, versatile and responsive to every thought and emotion. The Vital is vigorous, round, sensitive, sustaining and reproductive and burns readily with pas- SEYMOUR'S KEY TO PHRENOLOGY. 1 87 sion. In the combination of these qualities exists the highest conditions of impassioned eloquence. When the Motive is not deficient, but only secondary to the others, the zeal of eloqueuce will be marked by depth, strength and endurance as well as by brilliancy and versatility. The personal appearance of an orator of this Temperament is grand and imposing. The body is well developed, round, full and symmetrical; the face handsome, features regular, full of emotive expression; the eyes vivedly speak the passions of the soul. A large chest and a full abdomen supply the necessary conditions for good breathing. The voice is neither baritone, tenor or bass, but seems to combine all qualities. It is more properly a passion-voice, a voice that readily expresses the most conflicting passions. It is hard, soft, sympathetic, threatening, angry, gentle, rapid, grand and overpowering almost at the same moment. Orators of this Temper- ament are persuasive and magnetic. Voice, gesture, countenance and every attitude of the body convey a current of magnetic eloquence from the speaker to the audience." Seymour's key to phrenology. PHYSICIANS. Physicians require a good degree of the Mental Temperament to give them depth of thought and the disposition to study; strong Motive Temperament to enable them to with- stand fatigue and exposure, and a good development of the Vital Temperament to part recuperative power, with a good develop- ment of^jfche perceptive faculties for practical observation as well as strong domestic pro- pensities, to render them social and friendly with their patients. conriERCE. Merchants require a good development of the Perceptives or Observing Faculties, backed up by a good development of the Selfish Pro- pensities and Forethought, to render them keen, energetic and economical. They should also have a good development of the Domestic and Social Faculties to render them friendly and to enable them to make friends of, and thus retain their customers. SCALE READING CHARACTER, PROF. WM. SEYMOUR, FOR THE USE OF EXAMINERS IN Phrenology and Physiology. A DESCRIPTION OF THE CHARACTER AND ABILITIES OF According to the Science of Phrenology, AS GIVEN BY ...I89. Scale for Reading Character. ORGANIC QUALITY. 6. Large. — Implies a refined, sensitive, and susceptible nature; one who suffers keenly, enjoys deeply, and is often either greatly exalted or greatly depressed; having high aspirations, the tenderest sympathies, a love for the beauti- ful, and a desire for the society of the good and true. 5. Full. — Implies a person whose desires, tastes and sentiments are elevating rather than degrading; one having a good share of the Mental, Vital and Motive Temperaments, but not exquisitively sensitive or fine grained. One who is liable to be made very good or very bad, in proportion to the influence brought to bear upon his or her stronger faculties or pro- pensities. 4. Average. — Implies a person plain in tastes, practical in views, and better fitted for 191 I92 PROF. SEYMOUR'S SCALE the common walks of everyday life than for the higher walks of literature and art. 3. Moderate. — Implies rather low organic quality; one who manifests a somewhat slug- gish and weak mentality; whose tastes and sentiments seem to be rather coarse and low. Persons having but moderate organic qualities should earnestly strive to improve their men- tality and cultivate their intellects. 2. Small. — Implies a person very deficient in culture and organic development; one who partakes more of the animal than of the intellectual. MENTAL TEMPERAriENT. 6. Large. — Implies a person who is delicate in structure, small bones, refined in tastes, aspiring in sentiments, and repelled by what- ever is low, gross or coarse; one well adapted to a literary life, or to the finer mechanical arts. 5. Full. — Implies a person with a good development of the nervous temperament ; one who is aspiring in his tastes and sentiments, but less emotional and sympathetic than those who FOR READING CHARACTER. I93 are more largely developed in mentality. A person with a full development of the Mental and Motive is calculated to take leading positions in thought and action. 4. Average. — Implies a person having neither a coarse or an overwrought organi- zation; one who is neither quick of perception, brilliant in thought, insensible to impulse, nor extremely slow to action. A plain, matter of fact person. 3. Moderate. — Implies a person who is rather deficient in mental culture; one who is better adapted to manual labor than to study. One who is dull of comprehension. 2. Small. — Implies a person who is but little above the animal in intellectual develop- ment; one who is extremely dull and stupid. flOTIVE TEriPERAMENT. 6. Large. — Implies a person with good development of bone and muscle, a large frame ; a tough, wiry, active nature; a person fond of a stirring, active business life. One capable of enduring a great deal of hardship and fatigue. 194 PROF. SEYMOUR S SCALE One endowed with a powerful will and deter- mination of character. Full. — Implies a person having a fair devel- opment of motive power and energy, as described in 6, only in a lesser degree. One who is not afraid of work, and is willing to do his share of whatever is necessary to be done. 4. Average. — Implies a person having the ability to work ; one whose bones are somewhat small and adapted to light work rather than heavy. 3. Moderate. — Implies a person having but a feebly developed frame, and deficient in motive power; one who lacks strength and has not much power of endurance. 2. Small. — Implies a person who is so poorly endowed with power, or muscular force, as to be almost entirely deficient of energy, or any force of character whatever. VITAL TEflPERAMENT. 6. Large. — Implies rotundity of form, a full chest, plenty of flesh, full-blooded, and well supplied with the oil of life. Where there is a FOR READING CHARACTER. I95 predominance of this temperament, persons are apt to be fond of the luxuries of life and are liable to indulge their passions; are fond of jovial company, and are more liable than others to become addicted to stimulants. 5. Full. — Implies a person having a good degree of the oil of life, good digestion and a sanguine nature; fond of society, and always ready for what may be termed a good time. 4. Average. — Implies a person having a fair share of vigor and vitality, but no life force to waste. One who has need to take care not to impair the digestion by stimulants or irregular habits. 3. Moderate. — Implies a person who is rather deficient in vitality; one who is rather spare in flesh, rather languid, and as a conse- quence sometimes low-spirited and gloomy. 2. Small. — Implies a person who is very deficient in vitality; one who has scarcely enough energy and force to keep body and brain in operation. I96 PROF. SEYMOUR'S SCALE DIGESTION. 6. Large. — Implies a person having a good digestion; one who scarcely knows from feeling that the human body contains such an organ as the stomach; one who can readily digest almost anything the appetite will accept, and who can convert everything to the promotion of health and physical enjo}*ment. 5. Full. — Implies a person having a good degree of digestive power, as described in 6, only should be more particular in the selection of food, both in quality and quantity. 4. Average. — Implies a person having a fair digestion, but will have to be careful not to overeat, and must eat plain and easily-digested food, or will suffer from digestion. 3. Moderate. — Implies a person having poor digestion; a predisposition to dyspepsia and who is apt to be low-spirited and gloomy. Hence, should strive to improve the digestion. 2. Small. — Implies a person having dys- pepsia; one who suffers constantly from indigestion, and as a consequence is likely to be irritable and cross. Cultivate: (See p. 180.) FOR READING CHARACTER. I97 CIRCULATION. 6. Large. — Implies a person having good circulation of the blood, a strong, steady pulse, warm feet and hands, as the result of good sound lungs, and full, deep breathing. 5. Full. — Implies a person having good circulation but in a slower degree than 6; one who suffers little from clear cold weather, and has little trouble to keep the extremities warm. 4. Average. — Implies a person having only a fair development of circulation, and who is liable to suffer from the various changes of the atmosphere; one who has need to keep up the circulation by brisk exercise and the practice of full, deep breathing. Cultivate: (See Key to Phrenology, page 180.) 3. Moderate. — Implies a person having poor circulation, one who is likely to suffer from palpitation of the heart, cold feet and cold hands, headache, and the extremes of heat and cold. Cultivate. 2. Small. — Implies a person whose blood is poor and whose pulse is irregular. Cultivate. PROF. SEYMOUR S SCALE BREATHING POWER. 6. Large. — Implies a person having a well- developed chest and expansive lungs; one who breathes deeply and freely, filling the lungs and moving the abdominal muscles at every inspira- tion; the manifestation of which will be seen in the color of the face, and may be felt in the warmth of the hands and feet. 5 . Full. — Implies a person having fair devel- opment of the chest and lungs as described in 6. One who is not likely to suffer much from clear, cold weather, but can generally keep the hands and feet warm by ordinary exercise. 4. Average. — Implies a person having only an ordinary development of breathing power; one who needs brisk exercise to keep the blood in circulation, and to keep fhe extremities warm in cold weather. Cultivate: (See p. 180.) 3. Moderate. — Implies a person being defi- cient in development of the chest, small lungs; often suffering from cold hands and feet; tight- ness of the chest and difficult breathing. Cult. 2. Small. — Implies a person having but little breathing power; one having a pallid countenance, a great tendency to asthma and a liability to consumption. Cultivate. FOR READING CHARACTER. I99 HEALTH. 6. Large. — Implies a person having a good development of the bodily organs, and a vigor- ous, healthy constitution as the outgrowth of good digestion, circulation, breathing power and the vital temperament. 5. Full. — Implies a person having a good share of health, as described in 6, only in a lesser degree; one having a fair share of digestive power, and suffers only from indigestion or lack of vitality when the laws of health are not properly complied with. 4. Average. — Implies a person having a medium development of health and liable to be often ailing; one who is somewhat deficient in vitality and bodily strength. Cultivate: (See Key to Phrenology, page 180.) 3. Moderate. — Implies a person having a poor state of health, one deficient in vitality and easily fatigued; having but little ability to perform any mental action. Cultivate. 2. Small. — Implies a person who is almost entirely deficient in vitality and has neither the ability nor disposition to work or study. Cult. 200 PROF. SEYMOUR'S SCALE ACTIVITY. 6. Large. — Implies a person having an active nature and a restless organization; one who is always on the go and cannot be con- tented to remain quiet long at a time; one who has need to be careful, lest by constant activity there should be an early exhaustion of the vital powers. 5. Full. — Implies a person having a good degree of activity, one who is ever ready to do his share of the work, and is likely to manifest a good degree of energy in business. 4. Average. — Implies a person having a fair degree of activity, one who is not afraid of work when there is profit in it, but is likely to seek the easiest way of doing things. Cult. 3. Moderate. — Implies a person having but little activity, one who is not very fond of labor and will work only when it is absolutely necessary. Cultivate. 2. Small. — Implies a person having but little ambition; a lazy, indolent person. Cult. FOR READING CHARACTER. 201 EXCITABILITY. 6. Large. — Implies a person haying a very excitable nature; one who is remarkably impressional and liable to exaggerate every- thing, whether good or bad, and is likely to be carried away by sudden impulses. 5. Full. — Implies a person having an impressible nature, but not carried away by every impulse; one who is sufficiently suscep- tible to exciting causes, but can ordinarily take time to consider before deciding how to act. 4. Average. — Implies a person who is not very easily excited; one who is generally calm and thoughtful, and scarcely ever carried away by excitements of any kind. 3. Moderate. — Implies a person whom it is difficult to arouse; one who seems somewhat dull and stupid, cold and passionless. 2. Small. — Implies a person extremely dull and slow of perception; a shiftless, listless sleepy sort of being, who is not easily moved, either to good or evil. 202 PROF. SEYMOUR S SCALE 5ELFISH PROPENSITIES. 7. Excess. — Your Selfish Propensities are very largely developed. You have a great deal of Combativeness, a keen appetite, a grasping disposition, and you take great pleasure in indulging your propensities in the line of build- ing up self, and if ungoverned by a good degree of Forethought, Reason, Justice and the emo- tional faculties you are very likely to be very vindictive, cruel and unforgiving in your dispo- sition. You should restrain your Selfish Propensities, (See Key to Phrenology, page 126.) 6. Large. — You have a strong temper, a great deal of combative spirit; are fond of opposition and are naturally contentious; are very close in making bargains and are capable of inflicting or enduring pain without faltering, and when angry you will be apt to use the most forcible language to express your indignation. With Forethought, 6 or 7, and Reason, Justice and the Emotional Group measuring only 4, you will be likely to be very selfish, vindictive and cruel, and as you grow older may become miserly and close. But with Justice, Reason FOR READING CHARACTER. 203 and Emotion 5 or 6, your Selfish Propensities may be turned to a good account as an execu- tive power in the interest of the social and moral improvements of mankind. Restrain. 5. Full. — You have a good degree of the Selfish Propensities. You are industrious in acquiring, are not afraid of work, can endure or inflict pain if necessary, but are never inclined to be vindictive or cruel; will show a good degree of energy in business, but will never become very penurious. You may consider yourself well developed, so far as your Selfish Propensities are concerned. 4. Average. — You are rather deficient in the development of your Selfish Propensities. You seem to manifest but little executive ability. You lack courage, and if forethought is full or large you will be rather nervous in the approach of danger. You need the controlling influence of Justice, Forethought and Reason to make you industrious in acquiring, and sufficiently energetic to defend your own rights and the rights of those dependent upon you. Cultivate : (See Key to Phrenology, page 125.) 3. Moderate. — You are very deficient in executive ability; you lack courage, have no 204 PROF. SEYMOUR'S SCALE relish for argument, are cowardly and, although you may desire to do right and act your part in the drama of life, you have not the manliness to defend your own rights. Cultivate. 2. Small. — You have little or no executive force, and are altogether wanting in courage; you are very nervous and fearful. Cultivate. DOMESTIC AND SOCIAL PROPENSITIES. 7. Excess. — Your Domestic and Social Propensities are very largely developed. You have strong feelings, are passionately fond of the opposite sex, and need the vigorous exer- cise of your Reason, Forethought and Justice to control your desires. You are strong in your likes and dislikes; are naturally jealous for the society and appreciation of those to whom you become attached, and if your Selfish Propensities mark 6 or 7 you will be apt to pursue a rival with bitter hate. You are likely to become a warm friend, but an undesirable enemy. Restrain: (See Key to Phrenology, page 128). 6. Large. — You have strong Domestic and Social Propensities, you are naturally fond of FOR READING CHARACTER. 205 the opposite sex; have great love for home, and are rather too indulgent toward the young. You are a strong admirer of personal beauty, and are naturally attracted by new faces. Properly controlled by Reason, Forethought and Justice, your strong Propensities may be a blessing to yourself and others. But con- trolled by your Selfish Propensities, there is great danger of you going to extremes in the expression of your feelings and passions, your likes and dislikes. Your prayer should be "lead us not into temptation, " and your prac- tice ever to shun temptation. If your Selfish Propensities mark below 6 and above 4, with Reason up to 5, and Justice 5 or 6, your Domestic and Social nature will give tenderness to your feelings, sympathy and ^expression of the truest friendship for those you esteem ; with charity and kindness for mankind in general. But if your selfish propensities mark 6 or 7 and 3?our Reason and Justice are below 5, you will be apt to be jealous, vindictive and cruel in }' T our expressions of hate for those you dislike; and unduly and unjustly solicitous for the well- being of those to whom you become attached. 206 PROF. SEYMOUR'S SCALE The latter combination will also render you prejudiced for the welfare of those who are bound to you by blood relation; while you may be unjust to those who are not related by this kindred tie. Restrain, 5. Full. — Your Domestic and Social Pro- pensities are well developed, you have tender feelings for the opposite sex, are gallant, social and companionable with people in general. You have great love of home, and if your Display or Perfective groups are 5 or upward, you will be likely to take great pleasure in surrounding yourself and family (if you have one) with the comforts of domestic life. If Reason and Justice combine with Display, you will be apt to take great interest in the social and moral improvement of the community or nation to which you may belong, or in which you may reside. But if Justice and Display are below 5 and the Selfish Propensities up to 6, you will be apt to become selfish for the welfare of your own immediate fireside. 4. Average. — Your Domestic Propensities are fairly developed, you are not wanting in tenderness and affection for the^opposite sex, FOR READING CHARACTER. 207 and will be disposed to do and sacrifice much for those you love, and with the Selfish Pro- pensities only 4 or 5, you will take pleasure in entertaining friends around your own fireside or visiting your neighbors. You have a good degree of friendship, but are not so much wrapped up in your family or friends as to become unjustly selfish for their welfare. Cultivate: (See Key to Phrenology, page 128.) 3. Moderate. — You are rather deficient in the development of your Domestic and Social Propensities ; you are rather cold and indifferent toward the opposite sex, are not very social; are slow to make friends and are more inclined to live a secluded life than to mingle with society more than duty and the force of cir- cumstances demand. Cultivate. 2. Small. — You are very deficient and wanting in the element of Domestic feelings; very little feeling for the opposite sex; alto- gether wanting in sociability, and you seem to take little or no interest in the welfare of family, friends or the community at large. Cultivate. 208 PROF. SEYMOUR'S SCALE OBSERVATION. 7. Excess. — You have an insatiable desire to see and know everything that comes under your notice. You are proverbial for asking questions, and with Reason and Forethought below 5, are likely to pry into other people's business and to make yourself often an unwel- come visitor by being too officious. Restrain: (See Key to Phrenology, page 130.) 6. Large. — You have a strong desire to see and know all about whatever may come under your notice and you are likely to ask a great many questions to be satisfied on one. Every answer which may be given you, seem to sug- gest another question. You are good at remembering faces, figures, form or the physi- ognomical appearances or shape of objects or persons. You have great perception of the laws of gravity; like to see everything true, and are greatly annoyed by seeing anything out of line, such as pictures hanging on the wall, doors hanging untrue, etc. And you would make an excellent buyer in bulk, where the value is to be ascertained by its relative size or density. FOR READING CHARACTER. 209 If you have the Motive Temperament full or large you are likely to be very systematic in all your arrangements, but if the Mental Temper- ament be larger than the Motive, your sys- tematic disposition will apply more to literature and science than to keeping order in your domestic surroundings or personal appearance, and you would make a better governor or governess than a servant. 5. Full. You have excellent powers of observation; you are a keen observer of men and things. You are likely to take into con- sideration all the little points in business, and with your selfish propensities 5, would make a good financier. With Reason and the Selfish Propensities 5 or 6, you would make a good lawyer or teacher. With the Perfective Group, Reason and Application 5 or 6, you would make an excellent mechanic or artist. 4. Average. — You have fair powers of observation, although you do not seem to be very minute or particular in your investigations; you are more interested in principles than in technicalities, and you are not likely to become deeply interested in anything except that which 2IO PROF. SEYMOURS SCALE particularly affects your own welfare or the welfare of your friends. It is hard for you to grasp the little points in business, and }^ou have to guard yourself against being taken the advantage of in this respect. You should call your Selfish propensities and Reason to aid your powers of observation. Cultivate: (See Key to Phrenology, page 130.) 3. Moderate. — You are very deficient in your powers of observation. You seem to be rather indifferent to the objective world; care but little for business, and you manifest great indifference to the regulations of society. When traveling, you fail to observe a great many things which others see and enjoy. Cultivate: (See Key to Phrenology, page 130. 2. Small. — You are almost altogether defi- cient in the powers of observation. You take little or no notice of things as they pass along, and have but little power to gather information. Cultivate : (See Key to Phrenology, page 130.) FOR READING CHARACTER. 211 FORETHOUGHT. 7. Excess. — You are extremely suspicious, procrastinating and slow in coming to a decision. You seem to prefer an indirect to a straight- forward course, and if your Justice and Reason mark below 5 you are likely to be cunning and hypocritical. Restrain: (See Key to Phren- ology, page 132. 6. Large. — You are slow in coming to a decision; you always try to be on the safe side, and with observation below 5, you are likely to miss a great many good opportunities through fear of taking a little risk. If Observation and Reason mark 5 or 6, you will be likely to be very judicious in making plans, yet you will be more slow in carrying them into effect than is often consistent with the highest success. With the Selfish Propensities 5 or 6, and your Emo- tional Group below 5, you will be apt to be very close in making bargains, and will show a strong inclination to hoarding up your posses- sions. With the Domestic Propensities 5 or 6, you will be apt to be very anxious for the welfare of family and friends, and may ofttimes borrow trouble in view of evils which may never come upon them. Restrain. 212 PROF. SEYMOURS SCALE 5. Full. — You seem to act with a good degree of forethought. You generally look ahead and try to ascertain the probable results before deciding how to act. You are discreet, judicious in making plans, and with your Selfish and Domestic Propensities up to 5 and below 6, you are likely to be quite economical in all your domestic relations. But with the Selfish and Domestic Propensities below 5 and your Emotional nature 6, you will be apt to be gov- erned by sentiment and, if with the latter combination your Perceptives and Reflectives are low, you will be easily led, when your sym- pathy is touched. 4. Average. — You are apt to be impulsive in your decisions, do not stop to think suffi- ciently long before deciding how to act. You need the restraining influence of Reason and Justice to control your impulses. You should always stop and think before deciding how to act. You have a fair degree of reserve, and you can act with becoming forethought if you will only school yourself to do so. But if your Selfish Propensities are large above and in front of the ear, and small in the location of Vitative- FOR READING CHARACTER. 213 ness with only 4 or 5 in the region of Observation and Reason, you are apt to rush into danger without consideration of conse- quences, and with your Emotional nature 5 or 6, you will be likely to enter into extensive speculations without first counting the cost. Cultivate: (See Key to Phrenology, page 132. 3. Moderate. — You seem to manifest but little forethought in any of your undertakings; never seem to take proper time to consider before deciding how to act. You are very impulsive, and are constantly getting into hot water for want of due deliberation. You are frank and open in your expressions and do not practice sufficient discretion to be always prudent in your remarks. Cultivate. 2. Small. — You are altogether wanting in forethought. You never seem to look ahead. Never stop to consider before deciding how to act. Never think of consequences; go pell- mell into everything. Never stop to consider the feelings of your fellow beings without pass- ing remarks about them. Never stop to notice who sinks, as long as you swim. Cultivate. 214 PROF. SEYMOUR'S SCALE APPLICATION. 7. Excess. — You seem to become so deeply absorbed in one thing at a time as to be entirely forgetful of everything else, and you become so terribly annoyed by any interruption when you undertake to do a thing that you become altogether upset. You can only do one thing at a time. You are inclined to be tedious and long-winded on all subjects. Restrain: (See Key to Phrenology, page 133.) 6. Large. — You have great power of con- centration; you become deeply absorbed in anything you may undertake to do and are very much annoyed by an interruption when you undertake to do a thing. You want to do one thing at a time and you generally persevere to the end in all your undertakings. With a good degre of executive ability, or the upper and front part of your Selfish Propensities 5 or upwards and your Observing faculties 5, you will be apt to manifest a good degree of energy in business and will be apt to be industrious in acquiring. With a good degree of Justice added to the former combination you will be FOR READING CHARACTER. 21 5 energetic in the pursuit of what you consider to be right and, with a good development of the Perfective Group, will be apt to stick at one thing in the line of industry without dissatis- faction. Restrain. (Key to Phrenology, page I33-) 5. Full. — You have a good degree of Application; you can concentrate your thoughts upon one subject, and with the Reflective group 5 or 6, you can follow a train of thought in all its details, or you can readily change to something else. You are not likely to become tedious or long winded upon any subject and you generally write or talk to the point; also in business or mechanics you seem to manifest a good degree of perseverence. And if your Executives be 5 or 6, you will not be lacking in energy whenever and wherever it is required. 4. Average. — You have a fair share of Application when occasion requires it, but you are generally in a hurry to finish. You love short jobs, and if things do not go just right you are apt to manifest an impatient spirit. With the Emotional group 5 or 6, and the Reflective group only 4, you are likely to be led by counter influences of thought but you 2l6 PROF. SEYMOUR'S SCALE do not seem to follow out an argument in all its details. If your Selfish Propensities are below 5, you will be apt to lack in industry and be contented with obtaining sufficient to meet your expenses. You are not altogether lazy, but you are likely to work only when there is profit in it. Cultivate. (Key to Phren., 133.) 3. Moderate. — You are very changeable in your plans; very apt to commence many things you do not finish. If Forethought be below 5, you will be likely to manifest a reckless dispo- sition. If Justice be below 5, you will be very fickle and perhaps unreliable in the fulfillment of your promises. If your selfish propensities are below 5, you will be inclined to be lazy. Cultivate. 2. Small. — You are altogether deficient in Application; you never seem to stick at any- thing. You are like a butterfly in your disposition, flipping around from one thing to another, and never satisfied with what you are at. Cultivate. FOR READING CHARACTER. 217 DISPLAY. 7. Excess. — You are extremely fond of display. You are egotistical, domineering, dogmatic and proud. You are never satisfied unless you are the " bell sheep " in everything in which you may be engaged. You delight to blow your own trumpet, and if Justice be below 5, you will be apt to promise a good deal more than you will fulfill. Restrain: (See Key to Phrenology, page 135.) 6. Large. — You are very fond of display, and you have a great deal of self-reliance. You are inclined to be dogmatic and egotistical and unless you are governed by a good degree of the -Reflective Faculties, you will be likely to be rather overbearing with those who may become subjected to your power. You seldom seek advice and hardly ever follow it when given. You are very ambitious to stand at the head of the class in all of your undertakings, and you become very much wounded by the slights of your fellowmen. If Application mark above 5, you generally carry your point by persistent efforts. If your Reflective and Observing Faculties mark 5 or upward, you are likely to become a leader among society, 218 PROF. SEYMOUR'S SCALE and if your Motive and Mental Temperaments mark 5 or 6, you will be found to be a strong man or woman in whatever line you may pursue. But if your Observation and Reflect- ives mark below 5, you will be apt to be vain and egotistical and may often become the subject of unpleasant, yet just criticisms, because of your undue ambition to shine in society. Restrain. (Key to Phren., page 135.) 5. Full. — You are rather fond of display, and have a good degree of self-reliance, are ambitious to shine; desire to stand at the head of the class in all your undertakings, and you are not satisfied with a moderate success in business. If Forethought be below 5, and your Emotional group above, }^ou will be likely to go into extensive speculations; and should Justice be below 5, you will be apt to make a great display, even upon borrowed capital. But with Justice 5 or 6, the Reflectives and Observation 5 or 6, and your Emotion down to 5, you will be likely to manifest a good display in business, and with your Selfish Propensities 5 or 6, you will be apt to be regarded as a good financier, general manager or governess. 4. Average — You are not particularly fond FOR READING CHARACTER. 2IQ. of display. You seem to be satisfied with a moderate success in all of your undertakings. You are not inclined to be vain or proud, nor have you an overstock of self-confidence. You do not often push yourself where your abilities might allow you to go, nor are you very sus- ceptible to slights from your fellow men. You have only a fair share of ambition and are con- tent to take a back seat. Cultivate: (See Key to Phrenology, page 135.) 3. Moderate — You lack self-confidence; you have very little push in your organization and ofttimes allow others to take leading positions which of right belong to yourself. If your Perfective Group marks below 5, you will mani- fest but little self-respect; and if your Selfish Propensities mark below 5, you demonstrate too little self-confidence to stand up for your own rights. You are almost indifferent to praise and blame. You care but little for the opinion of others and you have but little ambition. Cultivate. 2. Small. — You seem to have but little or no respect for the opinions of others and are almost altogether wanting in self-respect and self-confidence. Cultivate. 220 PROF. SEYMOUR S SCALE JUSTICE. 7. Excess. — You are altogether too exact- ing. You are self-accusing and are apt to suffer from remorse when conscious of having done wrong, and if your Selfish Propensities mark 5 or 6 you are likely to be altogether too severe in your reproofs and punishment of wrong doings in others. You are set in your way and are apt to be very stubborn when you consider you are right. Restrain: (See Key to Phrenology, page 137.) 6. Large. — You are disposed to be very exact in all your dealings with your fellow men, and if your selfish propensities mark 5 or 6 you will be very close in making bargains; yet you are likely to be strictly honest and will be known to be very punctual in the fulfillment of your promises. You are likely to be very steadfast and reliable, and to be governed in all your conduct by a consideration of what you may conceive to be right. If your Observation and Reflective Groups mark 5 or 6, you will be likely to take broad and comprehensive views of subjects, and with a good development of the Emotional Group you will be apt to contend FOR READING CHARACTER. 221 for universal justice. But with the Reflectives and Emotional below 5, and your Selfish and Domestic Propensities above, you will be nar- rowed in your conceptions of right and, although you may be honest in all your intentions, your judgment will be so biased as to render you unjust in your administrations. You need the restraining influence of the Reflective Group to prevent remorse on the one side, and broaden your sense of justice on the other, so that your desire for right may be made applicable to yourself and to your fellow men alike. 5. Full. — You have a good sense of justice. You are upright and honest in all your inten- tions, firm and reliable, so far as circumstances will permit, and you feel very guilty when conscious of having done wrong. You are disposed to give to others the rights which you desire for yourself, but if your Emotional Group marks 5 or 6, and your Reflectives only 4, you will be apt to be partial to some particular faith and to those whose sentiments and ideas correspond with your own. If your Reflectives mark 5 or 6, combining with your large Emo- tional Group, you will be apt to take a broader 222 PROF. SEYMOUR S SCALE sense of justice and, instead of being biased by any particular faith or creed, you will be apt to recognize the world as one great family and your justice and sympathy will be likely to extend to all mankind. 4. Average — You have a fair sense of justice and right, but you are apt to be gov- erned by expedience. You dislike deceitfulness and, if Forethought be below 5, you are likely to be frank and bold in your expressions of what you consider to be right. With the selfish propensities above 5 and the Reflective Group below, you are liable to yield to temptations and may sometimes resort to extreme, if not unjust, measures to further your ends in busi- ness relations. Cultivate: (See Key to Phrenology, page 136. 3. Moder ate. --You are rather wanting in a sense of justice. With the Selfish Propensities and Forethought 5 or 6, you are likely to become a victim to temptations, and to practice indirect and cunning measures to obtain that which is not lawfully your own. You are easily led by counter influences; not always reliable. You should use your Reason to assist your FOR READING CHARACTER. 223 sense of justice ; try to consider the consequences before deciding how to act. Shun temptations to evil in every possible manner and try never to do to another that which you would not like done to yourself. Cultivate, 2. Small — You have but little sense of justice. You seem to have but little or no compunctions of conscience for wrong-doing and are very unreliable. Cultivate: (See section 3, above.) EMOTIONAL. 7. Excess. — You are exceedingly emotional and sympathetic. You are easily moved to tears. You have strong faith in testimony, great reverence for position, are very benevo- lent, sympathetic and kind in your disposition, and you seem to overrate the future; look ever on the bright side of things, and if your Reflective and Observing groups mark below 5, you are apt to build castles in the air. Restrain. (See Key to Phrenology, page 139.) 6. Large. — You have a good degree of devotional feeling. . You feel awed in the 224 PROF. SEYMOUR S SCALE presence of the great; have great respect for superiors ; reverence for the aged ; for parents and those in authority over you. If your Reflectives mark below 5, you are likely to manifest great fervor in prayer, and to become rather too enthusiastic in your religious devo- tions; whether you believe in a personal God, or a principal in nature. Whether you are a Catholic or Protestant, you need the exercise of your Reflectives to govern your religious emotions, also to regulate your sympathy. 5. Full. — Your Emotional nature is fairly developed. You are not easily carried away by any sudden emotional impulse; nor are you likely to become very demonstrative in the expression of your sentiments. You are sym- pathetic and kind; generous with your means, and are disposed to give credit to testimony; but you need evidence as well as testimony, and you are not disposed to live by faith alone. You seem to have fair respect for superiors, but you are likely to place all mankind upon the same platform first, and to respect only those who merit your respect. 4. Average. — You are never very enthusi- astic in your demonstrations and are not easily FOR READING CHARACTER. 225 moved by any sudden impulse. If your Per- fective group mark above 5, you may be a lover of art, and may become devoted to music; and you may enjoy its harmony; but you do not seem to enter into anything with that degree of soul which mark the lives of those who are more largely developed in their Emotional nature. Cultivate: (See Key to Phrenology, page 139.) 3. Moderate. — You are rather wanting in devotional feelings. You seem to lack sym- pathy, and are cold and indifferent to your surroundings. You are skeptical in matters of testimony, and have but little or no respect for the position of others. You care but little for old established laws and customs, and in mat- ters of a religious character you take but little or no interest, except it should be to oppose it. Cultivate. 2. Small. — You are almost altogether des- titute of emotional feelings. No respect for superiors, for the aged, or those in authority over you. You are wanting in sympathy and belief. Cultivate. 226 PROF. SEYMOUR'S SCALE PERFECTIVE. 7. Excess. — Your Perfective Group is very largely developed. You seem to be constantly contriving ways and means of doing things. If your Mental Temperament is large you will be apt to be a consummate mimic. If your Motive Temperament be the largest, then your very large Perfective Group will apply to the con- structing and operating machinery. You have need to restrain your disposition to inventions or you are liable to become unbalanced in your mental powers. 6. Large. — Your Perfective Group is well developed. You have great powers of construc- tion, can copy, and if your Mental Temperament be large, you can act your part in a drama with considerable effect. You have a way of your own of doing things, and should be great at inventions. If your Reflective Group mark above 5, you will be fond of inven- tions and can manifest great skill in that line, but if your Reflectives are below 5, and your Observation above, you will be better at making things after patterns. 5. Full. — You have a fair development of the Perfective Group. You should be good at FOR READING CHARACTER. 227 making things after a pattern and, if your Reflectives and Mental Temperature mark above 5, you should be good at contriving new ways of doing things. Also, you should show considerable ability as an actor. 4. Average. — You have no great degree of constructive ability, nor are you apt to manifest any great degree of ability to devise means and ways of doing things. With a good degree of the Motive Temperament, Activity and Appli- cation, you may be willing and ready to do what you have to perform, providing the work is not difficult; but you have but little ability to plan. Cultivate. (See Key to Phrenology, page 141.) 3. Moderate. — You have but little perfect- ive ability, very little ability to contrive new ways of doing things, and are rather awkward in your movements. You seem to be blunt in your expression and somewhat ungraceful in your gait, manners and conduct. Cultivate. 2 . Small. — You are very deficient in culture. You lack gracefulness, have no ability to plan, and are very awkward in conduct and action. Cultivate. 228 PROF. SEYMOUR'S SCALE REFLECTIVES. 7. Excess. — Your Reflective Faculties are very largely developed. You are altogether too abstractive. You should strive to become more practical and less philosophical. Restrain. 6. Large. — You have great reasoning power. You delight in tracing the connection between cause and effect, and are disposed to learn the reason why of things. You are nat- urally fond of logic, and if your Perfective group mark above 5, you will be found to be quite a logician. You take great delight in philosophical subjects, and if your Observation mark 5 or upward, you should be naturally fond of science, and abstract subjects in general. If your Selfish Propensities and Observation mark below 5, you will be found to be too metaphysical to be successful in business. Regulate. 5. Full. — You have a good development of the reasoning power as described in para- graph above, only in a lesser degree; you are naturally fond of reasoning from cause to effect, and should be fond of study and philosophy; but you are not so much given to philosophizing FOR READING CHARACTER. 229 as to become impractical in business. With a good degree of Observation and Application backed up by a good development of the Exec- utives, your reasoning power may be turned to a good account and be made a blessing to yourself and to others. 4. Average. — You are not very remarkable for your reasoning power, and you seem to gather information more from practical obser- vation than from the study of books. You are more adapted to a business requiring the use of your powers of Observation and Execu- tives, than the exercise of Reason. You are content to know that things are as they are without stopping to consider why they are. Cultivate: (See Key to Phrenology, page 144.) 3. Moderate. — You have but little power to reason from cause to effect. You are not a philosopher. You are governed more by your external senses than by your Reason, and if Forethought mark below 5, and your Selfish Propensities above, you are apt to go pell mell into things; and if your Emotion mark above 5, you are likely to be rather a dangerous charac- ter when aroused to anger. Cultivate. 230 PROF. SEYMOUR S SCALE 2. Small. — You are very deficient in reason. You seem to be at a loss to trace the connec- tion between cause and effect, and it is hard for you to put yourself down to study, and your only salvation lies in your Application. You should cultivate you Reflectives by constant energy and application to study. Try to learn the reason why of things; ask questions, observe facts, and make comparisons of things. Try to learn the similarity and dis-similarity of things. Study Human Nature, and although study may be somewhat distasteful at first, never give up trying and by so doing you will proportionately overcome your defects. FOR READING CHARACTER. 23 1 EXPLANATORY NOTES. When a Group is marked in two numbers, such as 3-4 or 4-5, both paragraphs referred to should be read and a medium will be appro- priate. The sign -f- signifies one-third more; the — one-third less. The numbers used in making a chart indicate the relative size of the faculties in the head being examined, and differ in each individual in proportion to the size of the head. Thus a head measuring 24 inches and another measuring 2\y 2 (the quality of the brain in both being equal) although the numbers may read alike in both, there will be a marked difference in the manifestation of mental ability. In reading a chart the person examined should always take into consideration the Organic Quality and Temperaments. In scale from 2 to 7 being small to very large, equals 1 to 7 ; 1 being very small, 7 very large. 232 PROF. SEYMOUR S SCALE SCALE FOR MARKING CHART. w o < Page Page w < OS w > < Page H H < « w Q O Page < 2 CO Page Organic Quality I 9 I 191 191 192 I92 Mental Temperament 192 192 193 193 193 Motive " 193 194 194 194 194 Vital " 194 195 195 195 195 Digestion 196 196 I96 196 196 Circulation 197 197 197 197 197 Breathing Power 198 198 198 198 198 Health 199 199 199 199 199 Activity 200 200 200 200 200 Excitability 20I 20I 20I 20I 201 Combination of Tempera- ments Mental Motive Motive Mental Mental Vital Vital Mental Motive Vital Vital Motive See Key to Phrenology, Page 174 174 175 175 176 176 FOR READING CHARACTER. 233 SCALE FOR MARKING CHART— Continued. CO u Size in Inches S CD H a £H Size in Inches CO CO w W Page w w < 1-1 Page •J D Page w < > < Page w H •«! K W Q O Page < 03 Page Circumference of Brain Selfish P. 202 202 203 203 203 204 Domestics 204 204 206 206 207 207 Observation 208 208 209 209 210 2IO Forethought 211 211 212 212 213 213 Application 214 214 215 215 2l6 216 Display 217 217 2l8 218 219 219 Justice 220 220 221 222 222 223 Emotion 223 223 224 224 225 225 Perfectives 226 226 226 227 227 227 Reflectives 228 228 228 229 229 230 Color of Complexion Hair Eyes Date..„ „ 189 Age Sex Scale from 2 to 7. For plus mark -f- For minus mark — 234 PROF. SEYMOUR'S SCALE Summary. As a summary of your abilities I would advise that you follow one of the tollowing pursuits : COMMERCIAL. ARTISTIC. MECHANICAL. LITERARY. SCIENTIFIC. MARRIAGE ADAPTATION. You are adapted to one having Organic Vital Temperament , Motive , Mental , Color of Complexion , Hair , Eyes , Domestics , Selfish Propensities , Observation , Forethought , Application , Display , Justice , Emotion , Perfectives , Reflectives , SCALE FROfl 2 TO 6. FOR READING CHARACTER. 235 Explanation of Terms. Amativeness, Love between the sexes; desire to marry. Conjugality, Matrimony; love of one; union for life. Parental Love, Regard for offspring, pets, etc. Friendship, Adhesiveness; sociability; love of society. Inhabitiveness, Love of home and country. Continuity, One thing at a time; consecutiveness. Vitativeness, Love and tenacity of life; dread of annihilation. Combativeness, Resistence; defence; courage; opposition. Executiveness, Force; energy; action. Alimentiveness, Appetite; hunger; love of eating. Acquisitiveness, Accumulation; frugality; economy. Secretiveness, Discretion; reserve; policy; management. Cautiousness, Prudence; provision; watchfulness. Approbativeness, Ambition; display; love of praise. Self-Esteem, Self respect; independence; dignity. Firmness, Decision; perseverance; stability; tenacity of will. Conscientiousness, Integrity; love of right; justice; equity. Hope, Expectation; enterprise; anticipation. Spirituality, Intuition; faith; "light within " ; credulity. Veneration, Reverence; devotion; respect. Benevolence, Kindness; goodness; sympathy; philantrophy. Constructiveness, Mechanical ingenuity; sleight of hand. Ideality, Refinement; love of beauty; taste; purity. Sublimity, Love of grandeur; infinitude; the endless. Imitation, Copying; patterning; mimicry; following examples. Mirthfulness, Perception of the absurd; jocuseness; wit; fun. Individuality, Observation; desire to see and examine. Form, Recollection of shape; memory of persons and faces. Size, Cognizance of magnitude; measuring by the eye. Weight, Balancing; climbing; perception of the law of gravity. Color, Perception and judgment of colors, and love of them. Order, Perception and love of method; system; arrangement. Calculation, Cognizance of numbers; mental arithmetic. Locality, Recollection of places and scenery. Eventuality, Memory of facts and circumstances. Time, Cognizance of duration and succession of time; punctuality Tune, Sense of harmony and melody; love of music. Language, Expression of ideas; memory of words. Causality, Applying causes to effect; originality. Comparison, Inductive reasoning; analysis; illustration. Human Nature, Perception of character and motives. Agreeableness, Pleasantness; suavity; persuasiveness. To Prof. Wm. Seymour. We, the members of your Psychological Class in the City of Hamilton, Canada, feel we cannot allow you to depart from us without giving expres- sion to our feelings in a tangible form by presenting this address to you for the interest you have taken in us in imparting such knowledge in this wonderful science which is intended to uplift and benefit all humanity. ^4We shall ever cherish and practice what you have taught us, as in it we can see Christ, the Bible and everything that is good and noble more plainly than ever before, it being one of God's first laws, it shall continue until the end of time. The power of magnetic healing that you have taught us as one branch of this science, and which was practiced by Christ in curing diseases, which we value more than money or words can represent. We also feel we would like you always to be with us, but knowing you have a mission to the world stamped on every side by God's approval, we must submit to our visible separation for the present, yet through the Science of Psychology we may have many pleasant times together, notwithstanding our tangible bodies may be thousands of miles apart, and now we trust your life and health may be spared for many years in doing good to other classes as you have done this one, and hope the time will soon come when you will be with us again ; thanking you again and again on behalf of the class, before we say good bye. (Signed) W. C. WALTON, MISS M. IRVING, A. J. EDWARDS. Committee. Works by Prof. Wm. Seymour. Price. Memory and its Improvements 10 Fallacy of Atheism 10 Miracles of Christ and their Relation to Natural Laws 10 Courtship and Marriage 10 Key to Character for the use of Examiners 25 Unseen Forces 10 Woman's Rights 10 Phrenology as a Science t 10 How to Mesmerize HYPNOTISM EXPLAINED. By PROF. WM. SEYMOUR, PRACTICAL PSYCHOLOGIST. BOUND IN CLOTH, $1,00; PAPER, 50c. This is a work which fully explains the phenomena of Hypno- tism. An invaluable work for lawyers, students, doctors, business men, parents and everybody who would improve the conditions of mind, or prevent the evil which often arises through the ignorance of natural law. The work is written in a clear, easy style, and the principles set forth so plainly that a child may understand it. It explains both the evils and advantages of Hypnotism, showing how we may determine when a crime is committed through its influence, and how to guard against it.