C-,/ft SELF-HELP IN THE ATTAINMENT OF PERFECTION OF CHARACTER AND SUCCESS IN LIFE WITH A PHRENOLOGICAL & PHYSIOLOGICAL CHART OF THE CHARACTER OF AS GIVEN LY t/C£4J. Pkactical Phrenologist NEW TORK ("WAX & COMPANY, PUBLISHERS 1S70 .CI We live in deeds, not years ; in thoughts, not breaths ; In feelings, not in figures on a dial. We should count time by heart-throbs. He most lives Who thinks most— feels the noblest— acts the best. And he whose heart beats quickest, lives the longest- Lives in one hour more than in years do some, Whose blood sleeps as it slips along their veins." EXPLANATION OF THE TABLE. Opposite the name of each organ or quality taken into account in a deline- ation of character, and in the column indicating its relative power, the exam- iner will place a figure, a dash, or a dot, to indicate the subject's develop- ment in respect to that organ or quality. The printed figures in the square thus marked refer to pages in this work on which, under the name of the or- gan or quality standing in the margin opposite, will be found a description of the traits of character which the development is believed to denote. "When an organ is half way between two sizes it is represented by two fig- ures, as 5 to 6, or 3 to 4, etc., which is equivalent to 5^ or 3^. In these cases both paragraphs may be read, and a medium between the two will be appropriate. The X» plm, signifies about one-third of a degree more, and — , minus, one-third of a degree less, than the marks indicate, thus giving virtually a scale of twenty-one degrees. EP 3 Read Ezplanatory Note on page 10. 7 For a Full Explanation of this Table, CONDITIONS. 7 Very Large. 6 Large. 5 Full. 4 Average 3 Moder- ate. 2 Small. Organic Quality, ------ Health, Vital Temperament, Breathing Power, ----- Circulatory Power, - - - - - Digestive Power, ----- Motive Temperament, - - - - Mental Temperament, - - - Activity, - - Excitability, - - Size of Brain, inches, - - - - i. Amativeness, ------ A. Conjugality, 2. Parental Love, 3. Friendship, -- 4. Inhabitiveness, ------ 5. Continuity, E. Vitativeness, 6. Combativeness, ...... 7. Destructiveness, 8. Alimentiveness, 9. Acquisitiveness, 10. Secretiveness, 11. Cautiousness, 12. Approbativencss, --..._ 13. Self- Esteem. 14. Firmness, Page 23 25 23 23 23 23 23 26 26 26 26 26 27 27 27 28 28 28 28 •28 28 28 28 28 29 29 29 29 29 29 30 3° 30 3 r 31 3i 32 32 33 33 33 33 33 34 33 33 33 33 33 34 34 34 34 34 35 35 35 35 35 35 37 37 38 38 38 38 40 40 40 40 4i 4i 42 42 43 43 43 43 44 44 45 45 45 45 47 49 47 47 47 47 47 49 49 49 49 49 50 5i 5i 5i 5i 5i 52 52 53 53 53 53 55 55 55 55 55 55 57 58 58 58 58 58 60 60 60 60 .60 61 64 64 64 65 65 65 69 69 69 69 69 69 72 72 72 73 73 73 75 75 75 75 75 75 7S 78 78 78 78 78 80 80 81 81 81 81 The Reader is Referred to Page 7. CONDITIONS. 7 \ ery Large. 6 Large. 5 Full. 4 Average 3 Moder- ate. 2 Small. 15. Conscientiousness, - - - - - 16. Hope, 17 Spirituality, - - - 18. Veneration, 19. Benevolence, ------- 20. Constructiveness, ----- Page 83 85 83 83 * 84 84 85 ' 86 86 86 86 88 Bf 88 SS 88 88 90 90 00 90 9 1 9* 93 93 93 93 93 93 96 96 97 97 97 97 98 98 99 99 99 99 B. Sublimity, - - - - - - - 22. Imitation, -------- 23. Mirthfulncss, ------ 24. Individuality, ------- 25. Form, --------- 101 102 102 102 102 102 102 103 103 103 103 103 104 104 104 104 104 104 107 107 107 107 107 107 108 ,08 108 108 109 100 109 109 109 109 no no 27. Weight, ... no no in in in in in 112 112 112 » 112 "3 11 | "3 114 "4 114 30. Calculation, 31. Locality, 32. Eventuality, "5 "5 115 " 5 US "5 116 „6 116 lit 116 „6 118 - 118 118 118 izfl 119 II , 119 "9 119 120 121 121 12, 121 121 35. Language, 36. Causality, 37. Comparison, C. Human Nature, ...... D. Agrc 122 122 122 122 122 ' 3 124 124 124 >"4 125 126 120 I • 126 127 127 127 1 7 | „8 ,a8 AN EXPLANATORY NOTE. In a printed delineation we can only approximate to the real character. No two persons, even though they be twins, are exactly alike. The almost numberless combinations of which the temperaments and mental faculties (to say nothing of the ever-varying physiological conditions involved) are suscep- tible, result in phases and shades of character as numerous as the hu- man race. To bring these out in a fully satisfactory manner requires a care- fully written analysis. We can give, as a general rule, in a chart like this, merely the simple elements. The subject should combine them for himself, considering well the temperaments, and the modifications which must result from the action of one faculty upon another, and especially the influence of the predominating group and the leading organ. Our aim here is to give as accurate a delineation of character as the circum- stances will admit. Absolute correctness in every particular is not claimed, nor would it be possible in following the markings of the several organs and conditions as here set down ; and due allowance, in every case, by examiner and examined, must therefore be made. 10 PREFACE. Self-knowledge is the key to all knowledge — the "open-sesame" into all that is essential in the acquiring and possessing of the elements that in their observance and exercise constitute perfect health, far-reaching wisdom, un- bounded charity, whole-souled love — leading the child, the man, the woman on toward perfection and the " millennium." To the end that this perfection of character may, in a measure, be attain- able, Phrenology comes to our aid, and offers the apparently only ration tem, founded on a scientific basis, that helps to a more perfect knowledge of ourselves. Some — perchance many — do not believe in Phrenology. But some do not believe in "Woman's Rights," in a Free, Universal Religion, or in a God. Some do not believe the world is round, or even — in this nineteenth century — that the world moves. The reason why all this is so is simply because they were born locking the elements necessary to understand, , and be/iezr. To those who do believe in Phrenology, and the immense benefits arising from its right expression, it i> hoped that the reading of this book wi'.l suggestive " . the attainment of perfection of character and suc- life. J. C. FIG. I. SYMBOLICAL HEAD ILLUSTRATING THE NATURAL LANGUAGE OF THE FACULTIES SELF-HELP. THE BRAIN AND ITS ANATOMY ;;v part of the human body has its specific use in the human economy — the osseous system to support and strengthen ; the digestive to prepare nourishment; the circulatory to oxygenate, electrify, and build up; the mus- cular to bind, strengthen, and beautify; and the nervous system, through which all sensatory impressions are made. These impressions — which rule, guide, direct, and reflect — originate in the brain, which is the seat of not only consciousness to external expressions and : ms, but of interna] sensation, emotion, passion, and the organ of will, !, and ideas. It i-, the organ through which mind and soul find expres- sion — the great machine-shop of the soul, from which is sent out the thousand inventions, report-, scii hes, hook-;, monuments of ait and v.: which have recorded the existence of man on this pi By simply studying the anatomy of the brain, we can no more tell of its true office than we could by the study of the optii that it is the nerve of vision. The functions of the bruin — namely, that il is the gh which the soul find aparative development, with manifestation of mental ] I seme f its anatomical structure will be ad\. H SELF-HELP. In Fig. 2 is represented the upper surface of the brain, having the skull re- moved and stripped of its membrane. The front is at A, the back at B, and the line between A and B is the division between the two hemispheres C and -TOP OF BRAIN, WITH SKULL REMOVED. D. Into this dividing line a strong membrane — a process of one-half of the coverings of the brain, the dura mater — descends about two-thirds of the depth, or to where the two hemispheres are joined together by fibres which cross from one hemisphere to the other, forming what is called the corpus cal- losum, a long and broad white band, which forms the bond of union between the hemispheres. Fig. 3 represents the skull sawed vertically through, from the middle of the forehead to the occiput, and exposes the lateral surface of the cerebum, (A to B,) the cerebellum, (D,) and the medulla oblongata, (E.) THE BRAIN AND ITS ANA TOMY. 15 In Fig. 4 we have a view of the base of the brain as it appears when taken out of the skull. The fore head is represented by the two anterior, ( AA, ) the side head by the middle lobes, (BB,) and the lower and back head by the FIG. 3. — SIDE VIEW OF THE BRAIN. cerebellum, (CC.) The thick root springing from the base of the brain (19) is named the medulla oblongata, or oblong portion of the spinal cord, which is continued downwards and fills the cavity of the spine. 'I he small, round filaments, or cords, seen to proceed from the sides of the medulla oblongata, and from near the base of the brain, are various nerves of sensation and motion, some of them going to the Organs of sense, and others to the skin and muscles of the face, head, and other more distant parts. The long, flatdooking nerve (15 15) lying on the surface of the anterior lobes is the olfactory or nerves of smell going to the nose. The round, thick nerve (12 12) is the optic or nerve of virion going to the eve. A little further back the fifth pair ( ) is seen to issue apparently from the arch (16, I 7) called pons \'a- ro/ii, <.r bridge of Varolius. It is a large, compound nerve, and divides into SELF-HELP 16 iS?- - SS EM on the tongue is the nerve o f **, FI& 4 —BASE OF THE BRAIN. Other branches supply and give sensibility .to £ £* ; tern alt r^Z The seventh or auditory nerve (7) is distributed on me mren , Itsfor hearing. The eighth or I-W-"^ d P-^t-l me „ts to the wind-pipe, lungs, heart, and stomach, "^^^ £ ac . ance in the production of the voice and respiration. It also mnue tion of the heart and the process of digestion. THE BRA IX AXD ITS ANATOMY. 17 The substance of the cerebrum, or brain proper, consists of two substances — a medullary substance, which is white in color, fibrated and striated in texture, and is found almost exclusively in the interior ; and a cineritious portion, which is of a grey color, has no fibrous appearance, and which forms the outer part of the brain. The line of distinction between the cineritious and white medullary matter is abrupt, and they have no appearance of blending with each other. The convolutions of the brain as seen in Figs. 2, 3, 4, are intended for the purpose of increasing its superficial extent, without enlarging its absolute size. The deeper and more crowded these convolutions are, the more learned, tal- ented, and high in the scale of civilization will be the possessor. In some of the inferior animals there are no convolutions, but as we ascend in the scale of being they increase. The individual who uses his physical system entirely, and never exercises his mental, as does the day laborer, will be found on ex- amination after death to have very shallow brain convolutions ; whereas the individual devoted to the daily exercise of his mental powers in the acquire- ment of knowledge will have the depressions deep and the convolutions crowded. The cerebellum (Fig. 4, C) is composed of the same kind of matter with the brain, and has both cineritious and medullary substances, but differs from it in form and internal arrangement. It does not contain convolutions like the cerebrum, but consists of lamina? in super-position, separated from each other by furrows. As the number and depth of the cerebral convolutions indicate the intellect of the individual, so is there a similar correspondence as regards the number of laminae composing the cerebrum. Matacarne found only three hundred and twenty-four of these laminae in the cerebellum of an insane indi- vidual, while in others he had counted upwards of eight hundred. To covet and protect the brain, we have, besides its three investing mem- branes, the skull, composed of three layers — an outer and inner plate, and a spongy substance between called the diploe. The skull contains nine bones — tWO frontal, (A,) which compose the fore head, and generally — though not always — sooner or later unite into one ; two parietal bones, (E,) forming the greater part of the upper and lateral regions of the skull ; two temporal, (B,) around the ears ; one s/>l/euoi\l, in the anterior part of the basilar region ; one occipital, (!•',) in the back and under part of the skull, immediately above the and one ethmoid, at the base behind the nose. These Separate parts of the skull .ire joined, in most part, by a sort of dove-tailing termed sutures. The skull grows and develops in harmony with the brain, and does not reach a fully developed growth until the brain is fully formed and developed. And A 2 iS SELF-HELP. even after middle life the skull is known to grow in height and breadth, to ac- commodate the increased development of the brain. Where only parts of the brain are developed during life, it will be found, on examination after death, FIG. 5.— HUMAN SKULL. that the skull covering these exercised parts will be thin — sometimes exceed- ingly so — in comparison with other parts of the skull. The skulls of unedu- cated, unprogressive, boorish people are always thick, whereas the skulls of educated and intelligent persons are more or less thin, especially in the middle and later years of their lives. As a further protection to the brain, we have the hard material of the skull, covered by the soft mass of the scalp and hair, altogether showing a beauty of design and strength and harmony of structure that safely guards against all reasonable accidents to the chambers in which are originated the thoughts that enable man to claim fellowship with his Creator, THE MEXTAL FACULTIES. THE MEXTAL FACULTIES. 19 That the brain is the organ of the mind no one will controvert. That it may be subdivided into forty different organs, through which thought is originated, many are inclined to doubt. Yet it is almost impossible for the careful, conscientious, analytical, and pro- gressive-thinking student of Phrenology, who observes and compares the brain-developments of the immense variety of human beings, no two of which are precisely alike, to decide otherwise than that every shade of thought oper- ates by means of an organ or combination of organs. It were impossible that this could be otherwise. That our likes and dislikes, our hates and loves, our aims and aspirations, should all be born and find ex- pression in and through the same organs, or any one particular part of the brain, is as absurd as to suppose we might hear, see, and smell through the media of the tongue. That the brain can be portioned off and divided as abruptly as the Symboli- cal Head of Phrenologists exhibits, and be perfectly correct, is a question ; but as all matter possesses form, and all form is capable of minute subdivision, the perfect division of the human brain's thought-chambers must only be a question of time. CLASSIFICATION OF THE MEXTAL FACULTIES. The classification and location of the mental faculties, as at present recog- nized, are as given on next page. AND THEIR NAMES AND NUMBERS. DOMESTIC GROUP. SEMI-INTELLECTUAL GROUP. Amativeness. Conjugality. Parental Love. Friendship. Inhabitiveness. Continuity. SELFISH GROUP. E. Vitativeness. 6. Combativeness, 7. Destructiveness. 8. Alimentiveness. 9. Acquisitiveness. 10. Secretiveness. 11; Cautiousness. 12. Approbativeness. 13. Self-Esteem. 14. Firmness. MORAL GROUP. Conscientiousness. Hope. Spirituality. Veneration. Benevolence. 20. Constructiveness. 21. Ideality. 13. Sublimity. 22. Imitation. 23. Mirthfulness. INTELLECTUAL GROUP. PERCEPTIVES. 24. Individuality 25. Form, 26. Size. 27. Weight. 28. Color. 29. Order. 50. Calculation. 31. Locality. 32. Eventuality. 33. Time. 34. Tune. 35. Language. REFLECTIVES. 36. Causality. 37. Comparison. C. Human Nature. D. Agreeableness. 20 MEXTAL STRUCTURE. The various organs are so loc ted and related to each other as to form groups — as above — according to their relations, associations, and co-operative actions. The organs which man possesses in com- mon, with the lower organs, are placed at the base of the brain, and include the Social and Selfish Group. (Fig. 7.) This group is largely involved in the simple effort to live, and are devoid of any self-directing power. " They are blind appetites, causing wants and desires, and more or less uneasi- ness or pain till such want is satisfied, and receiving all light, all knowledge of external things, or of their own existence, from the intellect alone." The next group brings us into the region of intellect, and comprises the Perceptive, Reasoning, and Literary Groups. Their ex- ercise involves the ability to observe, examine, ginate, determine, direct, etc. The third and last group includes the Selfish, Semi-Intellectual, and Moral, and have for^ their office self-reliance, independence, stability, perseverance, and aspirations after the infinite. FIG. 7. — ORGAN'S GROUPED compare, analyze, classify, love for the true and beautiful, CONDITIONS AFFECTING MENTAL STRUCTURE. Constituted as mankind is on the same general plan, all the above grouped and classified mental faculties arc possessed in common. Each human being lias the same number of mental faculties, from the lowest to the highest But as each and every human being differs, in a greater or less degree, from every other human being, the question occurs : What makes this difference ? The answer is: That, though all mankind are formed on the .same plan, yet the physical conditions of mental power, like the bodily Organs, are liable' to as- sume different degree., of development, 50 that no two persons are identical i:i mental conformation, notwithstanding their general resemblance. Thus the bodily and the mental systems are subject to laws of hereditary influence, growth, and development, and all depend on physical conditions, which may ■;ig or weak in individuals. I >ndi:ions which result in differences in mental structure and mental ca- pacity are caused by — 22 SELF-HELP. 1. Organic quality. 2. Temperament. 3. Size. 4. Education. ORGANIC QUALITY. The quality, as affecting mentality, is such as has been transmitted from pa- rents to offspring ; for as were the parents at conception, and during ante-natal life, so will be the quality, temperament, size,, and capability — mentally and physically. Much importance should be at- tached by all prospective parents to the laws involved in hereditary trans- mission, for if men and women were taken while yet in the germ and en- dowed with a right birth-right, no " Self-Help" would be required in the attainment of perfection of char- acter and success in life, as the ele- ments of the desirable requirements would be inherent in the rightly born.* Organic quality is the fundamen- tal and underlying strata on which everything — apart from life — that constitutes force, energy, and abil- ity is evolved. It is what gives strength to the lion, swiftness to the horse, sagacity to ths clog, and (with size) greatness to the man. A glance at the engravings (Figs. 8 and 9) will illustrate better than words the definition attempted. It will not need any very profound knowledge of physiology to enable even the most casual observer to note the fine gram and high organic tone of Albert Thorwaldsen (Fig. S) as compared with Pierre Bonaparte (Fig. 9.) ALBERT THORWALDSEN. '•' For the laws connected with hereditary transmission thor's large work, "The Science of a New Like." the reader is referred to the an- I ORG A XI C QUALITY. ^5 [7.] Very Large. — Vou are possessed of a super-sensitive nature, exquis- itely susceptible to influences and impressions of all kinds ; refined, poetic in thought, lofty in aspiration ; are greatly affected by extremes, and are not adapted to work that involves the coarse and heavy — but otherwise, that com- bines the light, tasteful, and artistic. Living as you do far above most of those with whom you come in contact, you are neither understood nor appreciated, and are apt to suffer much by the rude contact involved among the every-day realities of this life. [6.] Large. — Are fine-grained, sus- ceptible, pure-minded, sympathetic, and refined in your desires and aims, and repelled by whatever is low, coarse, or gross. Are liable to ex- tremes in feeling and action ; suffer keenly, enjoy deeply, and are gener- ally either greatly exalted or greatly depressed ; are able and inclined to lead excellent human lives. [5.] Full. — Are neither a coarse nor an over-fine grained organization. Have tendencies that lean to the good rather than the bad, and that only re- quire right education and association to develop into the refined and intel- lectual. [4.] Average. — You are somewhat deficient in organic quality, and are plain in your tastes ; practical in your views, and possessing little of the noetic or .sentimental, and are better fitted for the matter-of-fact routine of every-day life than for the higher walks of literature and art. [3.] Moderate. — Your organic quality is below the average, and you are bet- ter adapted to labor than study, and should not attempt any of the more deli- cate mechanical trade-,. [2.] Small. — Vou arc coarse-grained in structure, and poorly organized ; have ta>te>, desires, and appetites of the coarser kind J are incapable of high attainments. To Cultivate. — The desire for growth into a high standard of life should al- ways be entertained, thought of, impressed On the mind, and dreamed of, as an ince to this end. '1 lie companionship of pure minds, of tin- good, and of the aspiring, should be constant or whenever available '1 he right training and growth <,f the physical is as much a necessity as that of the mental. This should be accomplished by te m pe r ance in all things; eating plain, simple food; avoiding pork, tat* of meats, pastry, sweetmeat-, tea, coffee, spices, "rich" FIG. 9. — PIERRE BONAPARTE. 24 ' SELF-HELP. foods, tobacco, alcoholic liquors, etc. • living a regular life, and especially a continent life ; living much in the open air ; alternating work with exercise regularly and abundantly. The observance of these rules, coupled with a cul- tivation of the beautiful in nature and art, and the striving for all that embodies the good, the true, and the pure, and all that leads tip, and the avoidance of that which, in thought, word, or deed, leads dawn, will, can not help assisting those whose misfortune it is to be endowed with low or moderate organic qual- ity to attain, in a life's efforts, a long stretch upward in the direction of a fine quality of soul and body. To Restrain. — This is almost unnecessary, only so far as you are subject to keen annoyance from your over-sensitive, fine-grained organization. Should you live more in the actual and tangible, and in no wise shrink from contact with those not quite up to your standard, it would be well. Especially do not be over-fastidious or qualmish, but make the best of human nature as it is, cultivating the desire to live long, to live while you live, and enjoy life's ob- jects, realizations, and pleasures. HEALTH— ITS GREAT VALUE. To succeed in aught in this life — be it work requiring but the most ordinary manual skill, or that which involves complicated mental effort — perfect health (coupled with inherent ability) is an absolute necessity to perfect success. Health in itself implies success and the happiness that comes of success, and its presence makes all surrounding it happy ; while disease implies mis- ery, and its presence engenders and occasions naught but unhappiness and misery. Great thoughts, high hopes, exalted sentiments, can not be originated un- less the brain be in a vigorous state, and this requires that the whole physical nature be endowed with strong, vigorous health. Health is the natural state, and it only requires the observance of health laws to retain it. Whether possessed of sound health or otherwise, it is the duty of every man and woman, boy and girl, to study, learn, and obey these laws. They should procure books on the subject, inquire into and investi- gate, so that they may learn of what is right and wrong. Knowing the right, and obeying it, they need never be sick. To be sick is not only foolish — it is wrong — it is wicked, because violating the laws of our being, which are the laws of God— just as much so as are the laws for our spiritual guidance, and as the spiritual is closely interwoven with the physical, and act on each other, sickness and ill health must necessarily prevent the development of the Christian graces. HEALTH— ITS GREAT VALUE. 25 The lack of physical health affects all mental effort ; and this can not help being otherwise, because the body and brain act reciprocally. And still fur- ther : as the soul of man is, during life, intimately associated with the body, and can only find expression through the brain and body, and can only in this way be educated and developed into a high quality, the assertion that a person lacking perfect physical health can not grow or develop into a high and pure spirit-life — can not, in ordinary phraseology, be a good Christian, is not un- reasonable to those who are open to conviction. A great many ascribe sickness and premature death to Providence. A beau- tiful child dies, and the minister preaches, and the parents and friends echo: " Died by the Providence of God;" mysterious dispensation of Providence;" " God called it," etc. This is a great error — God has nothing to do with sick- ness and premature death, only so far as through blind or willful ignorance His physical laws have been slighted and broken, when the penalty, sickness and early death, naturally results, and never otherwise. This ascribing disease and premature death to Providence is one of the fallacies of the age, an out- growth of a superstitious past, and has been the means of the premature death of millions. Many imagine they possess health when it is only its shadow. They lack the buoyant, ecstatic, exhilarating feeling that belongs to perfect health. This class of people — and they are a very large class — every day of their lives break the physical laws of their being in the articles they eat, drink, wear, etc., and because they are not "down-right" sick they imagine that they are in good health, and, because in good health, the laws they infringe do not apply to tkeir case. Nature, in the fulfillment of her laws, and the penalties attached to their non-observance, is no respecter of persons; and all those who use food, and that practice tastes and habits that are in opposition to a clean, sweet, healthy body, are gradually t and oft-times almost imperceptibly, weak- ening their vital powers ; and this continues until all at once, without warning, Nature rebels, prostration and sickness ensue, and death results. We should all see to it, then, that we learn and obey the laws of our exist- ence — fir>t the physical, next the mental — and then the spiritual development will be easy of attainment. PRESENT CONDITION OF imai.i 11. [7.] Very Large. — You are full to overflowing of \itnl power — strong, vig- . buoyant ; relish food, sleep, and all the physical functions in the high- est degree, and enjoy exquisite pleasure in the meie sense of animal exist- ence. 26 SELF-HELP. [6.] Large. — Your physical machinery is in good working order, and you enjoy the exercise of every organ of body and brain; can easily endure pain and exposure ; find mental and physical work pleasant and easy. [5.] Full. — You have a full share of life-force, vigor, and vital power; can work with efficiency and endure considerable hardship, but have no vitality to waste in unnecessary and fruitless effort. [4.] Average. — Have fair, average health, but are liable to ailments; with great care can accomplish and enjoy much ; must live regularly and obey faith- fully the health laws ; should be careful not to over-work, and must cherish what health remains. [3.] Moderate. — You are deficient in life-power; are easily fatigued ; feel tired and good for nothing most of the time ; with large Activity, are liable to over-do, which should be carefully avoided. [2.] Small. — You possess but a small amount of vitality; are sickly and inert ; feeble in desire and effort, and capable of enduring and enjoying but little. To Cultivate. — The laws that are involved in the attainment of health cover such a wide field as to make it impossible to elaborate them here. Many books are published on the subject, which the seeker after health should pur- chase and study. A few general rules may be given. It should be understood, to commence with, that the attainment and maintenance of health are para- mount to every other consideration. This being so, everything that interferes with its attainment should be avoided. Some of the requirements are as fol- lows : moderate exercise and plenty of rest ; pure air day and night ; plenty of sunshine; bathing of entire body; loosely-worn, comfortable clothing; for drink, nothing but pure water ; for food, which should be plainly and sim- ply prepared, the preference should be given to the grains, fruits, and vege- tables, eaten at regular intervals, with nothing between meals. The articles which should at all times be avoided are pork, fat meats, salt meats, grease, spices, tea, coffee, rich pastry, sweets, and those twin curses of civilization, tobacco and alcoholic liquors. To Restrain — Is not required, for your health can not be too good. THE TEMPERAMENTS. Another of the conditions which results in difference in mental capacity is that caused by certain physical conditions — deviations from a perfect standard — and designated " Temperaments." In the economy of the human body we have three distinct classes of organs, each having its special function. These are the Mechanical System, in which the bones, muscles, and ligaments are included — giving us the basis for the Motive Temperament ; the Nutritive System, in which the organs that oc- VITAL TEMPERA ME XT. 27 cupy the two great cavities of the body — the thorax and the abdomen — and that in their exercise renew and build up the body — giving us, when in excess, the Vital Temperament; the Nervous System, in which the brain and nerves are included — giving, when predominant, the Mental Temperament. VITAL TEMPERAMENT. The heart, lungs, stomach, liver, bowels, and that entire system of internal organs which go to renew life and create vitality and life-pow- er, constitute, when predominant, the Vital Temperament. It is mar- ked by breadth of body rather than by length ; full chest ; large abdo- men ; thick neck ; broad shoulders; plump legs and arms, and tapering hands and feet ; face inclined to roundness ; complexion florid, and hair and eyes light. It is large in Sir John Franklin, the Arctic Ex- plorer. There is an abnormal develop- ment of the absorbent system, and a sluggish action of the circulatory organ-, resulting in the unhealthy condition classified by some as the lymphatic temperament, characterized phys- ically and mentally by insurmountable languor, sloth, and apathy. [7.] J 'ery Large.— You are fond of fresh air, and like play better than work. Are fond of good living, pleasant company, sports, and amusements; are liable to fall into habits of intemperance. Menially you are inclined to impulsiveness, enthusiasm, versatility, practical common sense, and to take a matter-of-fact view of things. [6.] Large, — You are well proportioned; have great power of feeling; l more talent than can exhibit to others; manifest mind more in busi- .111 in literary pursuit-*, and are not averse to doing your share of ncc- work when there b profit in it. [5. J Full. — You are in possession of a large share of life-force, but none to FIG. 10. — SIR JOHN FRANKLIN. 28 SELF-HELP spare, and it is desirable that you should increase rather than diminish this el- ement. [4. ] Average. — You have sufficient vitality to impart to the body and brain a fair share of energy, and to sustain life and health, if carefully husbanded. [3.] Moderate. — You are rather weak and feeble, your constitution being deficient in the vital element. You can not half work or enjoy either body or mind, and suffer much from fatigue and exhaustion. [2.] Small. — You have barely enough vitality to keep your bodily and men- tal functions in operation. The component parts that go to constitute the Vital Temperament — the Breathing Power, Circulation, and Digestion — may be treated of separately. First, as to the BREATHING POWER. All life must breathe, and in proportion to the depth and power of breathing will the vitality be renewed, strength attained, mental vigor be possible, and sickness be averted. Deep, full breathing of pure air removes the waste par- ticles of the body, brightens and electrifies the crimson currents of blood, and greatly helps to build up a clean, sweet, firm, healthy organization. [7.] Very Large. — You breathe fully and freely, filling the lungs at each inspiration, and expelling them well out at each expiration. The effects of this functional activity is observable in your warm extremities, elastic motions, and buoyant spirits. [6.] Large. — You have well-developed lungs and excellent breathing pow- er, and are like 7 only in a slight degree lower. [5.] Full. — You are a little above medium in breathing power, and should cultivate it by exercise. [4.] Average. — Your breathing power is only average. [3.] Moderate. — You breathe but feebly, and only with the top of your lungs ; are liable to coughs and colds, and, if not checked in time, consump- tion will appear. [2.] Small. — You are very deficient in breathing power — liable to lung dis- eases. To Cultivate. — As a necessity to free breathing, the clothing should be worn perfectly loose, so as to avoid in any manner the least interference with the full play of the intercostal muscles and diaphragm. With a great many the cloth- ing is so tightly worn that the person breathes only with the tops of the lungs. This is especially noticeable with the vast majority of women, who, by the VITAL TEMPERAMENT, 29 aid of corsets, bands, and paddings, are unable to breathe more than one- quarter the amount of air they should naturally breathe ; and the result is that, lacking the requisite amount of oxygen to electrify and vivify the food they eat, they, while they live, but half live, and die long before they should had Nature's laws been obeyed. The first requisite, then, in a healthful expansion of the lungs is that the chest be so clothed as to have perfect freedom of action. Next, deep breath- ing should be exercised once or twice a day, by standing erect, throwing the shoulders back, and taking in air through the nostrils slowly, until the lungs are filled to their utmost capacity, and then emptying the lungs as slowly through the nostrils. This should be done in the open air when practical — or, if not, in a room thoroughly ventilated ; and it should be kept up until fatigue is indicated. If this course is persisted in daily, after a time deep breathing will come naturally and without exertion, the lungs will be strengthened and enlarged, disease will be averted, thoughts quickened, and health improved. CIRCULATION*. The first sign of a systematized motion in a human life is that performed by the heart ; and from the date ot its germ-life, when its size is so insignificant as to be difficult of discernment, upward and onward through the pilgrimage of life's joys and sorrows, hopes and fears, successes and failures — seventy, ninety, one hundred and twenty years — this wonderful heart of ours ever pul- sates, ever throbs, ever radiates life; and when at last we lie down to put off the Old, to take on the New, the last motion in all that made us human is made by the heart — first at our birth, last at our death. [7.] Very Large. — Have an excellent and uniform circulation, and are able to withstand cold and heat without discomfort. 6.] Large. — Are like [7], in a lower degree. [5.] Full. — Vbu have a fair circulation, but need physical exercise to keep the extremities warm in cold weather. [4.] Average. — Your circulation is not remarkably good, and you oft-times feel chilly, and have cold hands and feet. [3.] Moderate. — Have poor circulation, and are liable to palpitation of the heart, headache, and cold extremities ; can not withstand extremes oflie.it and cold. [2.] Small. — You have a weak and very unequal circulation; suffer greatly hanffes of temperature; are often chilly even ia warm weather; are troubled with headache and cold extremities. 30 SELF-HELP. To Cultivate. — A good circulation is dependent not only on the integrity of the heart itself, but on respiratory power, and largely on perfect digestion. Where by hereditary transmission the heart is weak and the power of action small, not much can be done, unless in a negative way. By using the plainest of unstimulating food, especially avoiding tobacco, alcoholic liquors, tea and coffee — living a systematic, orderly, calm, equable life, and avoiding excess in every direction, a person with organic affection of the heart may live a full span of years and accomplish much. When, with the heart in good organic condition, the circulation is sluggish, the surface of the body should be bathed, and, after drying, briskly rubbed with the palms of the hands. Especially should the feet be so treated. If af- ter bathing and drying the feet they be so placed that the rays of the sun will fall direct on the soles, great benefit will result. For cold extremities, the daily use of this sun bath will be found wonderfully effective. , A daily walk in loosely- worn clothes, giving every muscle of the body full play, and the legs and arms full swing, will greatly assist in securing perfect circulation. Heartburn, palpitation, etc., are only experienced by those who use tobacco, alcoholic liquors, and food that is not food, and is to be treated by the avoid- ance of these articles. DIGESTION. Proper food, and its healthy digestion and assimilation, plays a very import- ant part in the physical and mental life of the individual. Firm muscles, clear brain, and perfect health are largely dependent on what we eat, drink, and di- gest. Our thoughts, aims, and desires are in this way largely influenced. In fact, the food we eat is not alone converted into blood and muscle, artery and nerve — but into thought and emotion, into conditions that in their tendencies lead us upward in the direction of a pure life, or downward in a life that has. in it the gross and impure. Hence great importance should be attached to the food and drink used by all whose desire or endeavor is to attain and retain health as well as success in life. [7.] Very Laj'ge. — Your digestion is almost perfect, and you can eat any sort of suitable food with impunity. [6.] Large. — You have a natural, healthy appetite and excellent digestion; prefer plain, substantial food, and plenty of it. [5.] Full. — You have good digestion, but not so strong that it may not be I VITAL TEMPERA MEXT. 31 easily injured by the use of improper food and by "wrong habits of eating and drinking. [4. ] Average — You have only a fair degree of digestive vigor, and need to carefully promote it. [3.] Moderate. — You have a weak digestion ; are inclined to dyspepsia, and the multitudinous symptoms attached to dyspepsia. [2.] Small. — Are like [3], only more so. II010 to Cultivate. — As a necessity to good digestion, not only the stomach and alimentary canal, but the lungs, should be in perfect condition. One great cause for poor and imperfect digestion is intemperance in eating — gluttony. This, coupled with the vast variety of "stuff" used as food, eas- ily accounts for much of the ill health mankind is ever burdened with. Nothing short of a double-rivetted wrought-iron stomach could possibly en- dure a life-time's effort in grinding the articles the ingenuity of man has de- vised to support life. The aim and object of the masses in eating is not to see how little they can eat and live healthfully, but how much they can eat without completely para- lyzing the digestive organs. And as long as gluttony is the rule, and moder- ation the exception, just so long will ill health be at a premium. Persons in whom the digestive apparatus is weak should eat food that is not only nourishing, but that is simply prepared. Only so much of it should be taken at a time as will allow the sick stomach to disintegrate and digest it, and absolutely nothing should be eaten between meals. Fruits and grains are in such cases, if not at all times, the most desirable food to use. "Wheat meal, unbolted, in its many simple forms, should be a standard dish. The only drink should be water. Tea, coffee, chocolate, sweets, grease, and greasy food, vinegar, pepper, mustard, pork, and the fat of meats, are not one of them required in the building up of the waste places of the body, and are all, in their use, a clogging and disorganizing element, and always result, sooner or later, in harm.* Besides the use of plain, simply -cooked food, eaten at regular intervals, the stomach and alimentary canal can be toned up and strengthened by lying on the back, allowing the abdominal muscles to be perfectly lax, and then patting with the hands the whole extent of the digestive apparatus for ten or fifteen minutes at a time. If an assistant is convenient, rubbing and kneading will still further help to restore to normal action. * For further directions as to the best food to eat. sec " What to Eat and How to Cook I _["•— (advertised in back part of this book)— a. small but invaluable work for all whose desire u to live healthfully. 3 2 SELF-HELP Deep breathing of pure air, cleansing of the whole body by daily ablutions, moderate work, and plenty of rest, with freedom from mental anxieties, will all help in attaining the desired end. THE MOTIVE TEMPERAMENT. Action is one of the successful requisites to a successful existence — mentally and spiritually, as well as physically. Without it we could neither digest, breathe, or think. An eminent physiologist has said that if it were possible for a human being to remain perfectly motionless — every organ of the body — for one minute, death would ensue. Action is effected by means of the bones and muscles ; these together constitute the frame-work of the sys- tem, and in their unequal develop- ment constitute the Motive Temper- ament. It is more particularly indicated by long bones, moderately full muscles, which are firm, dense, and possess- ing great strength ; tall figure, long face, high cheek bones ; compara- tively large front teeth ; rather long neck; broad shoulders; complexion generally, though not always, dark ; hair dark, strong, and abundant; strongly-marked features, and an en- tire system characterized by strength, toughness, and capacity for great en- durance. Dr. Livingston [Fig. n] is a good illustration of the Motive Temperament. [7.] Very Large.— You love work in which action is required ; you possess great physical power, and capacity for severe and prolonged exertion of both body and mind. You are energetic, efficient, determined, and persistent; are adapted to active life, and to such enterprises as will give your energy, stead- fastness, and perseverance full scope. [6.] Large.— Are like [7], only in a less degree. Have strong feelings and LIVINGSTON. THE MOTIVE TEMPERA ME XT. :-,■> passions, but are also endowed with a powerful will and strong common sense with which to hold them in check. You are capable of great things, but need strong self-government and restraint. [5.] Full. — You have a good share of the enduring, vigorous, determined, and efficient. You are not afraid of work, and your tastes and abilities fit you for active life. [4.] Average. — You are not deficient in motive power, but can not endure a long-continued strain upon either muscle or brain. You can work hard, but are not particularly fond of severe labor, preferring light or sedentary employ- ments. [3.] Moderate. — You are deficient in the motive element of your constitu- tion, lack strength for continuous exertion, and prefer sitting or lounging about to activity of any kind. [2.] Small. — You are so poorly endowed with motive power that you will not work, or even walk or move, only when obliged to. MENTAL TEMPERAMENT. The predominance of the brain and nervous system give the Mental Tem- perament. It is characterized by a head relatively large, and a frame relatively small ; oval or pyriform face ; pale fore head, broadest at the top ; delicately cut features ; fine, soft hair, and delicate voice. It is well illustrated by the annexed illustration of Hugh Miller, [Fig. 12.] [7.] Very Large. — Your brain predominates over your body, and your men- tal state has a great influence over your physical condition. You are refined and delicate in feeling and expression, and easily disgusted with anything coarse or vulgar; quick and delicate in your perceptions ; rapid in your men- tal operations ; emotional, sympathetic, aspiring, eager, and easily excited. [6.] Large. — Are like [7], only in a less degree ; are more inclined to men- tal than animal enjoyments ; ambitious, clear-headed, discriminating, intellect- ually efficient, and calculated to lead in the higher walks of literature, art, or science, provided you have the necessary mental culture. [5.] Full. — You are well endowed mentally, and calculated (with proper culture) to speak and write effectively, and to wield considerable influence in the realm-, of thought, and are efficient and capable of doing up a good life- labor. [4.] Average, — Have a fair mental development but it requires the advan- A education and other circumstances to call it out. \\. ] Moderate. — YOU have little love for literary pursuits, and would be apt to fdl asleep over a good book. [2. ] Small. — You are dull of perception and comprehension, poor in mem- ory and judgment, and hale literature. 34 SELF-HELP. The two following conditions — Activity and Excitability — depend principally on temperamental combinations. ACTIVITY. [7.] Very Large. — You are physi- cally very lithe-limbed, quick of mo- tion, agile — and mentally are equally facile, wide awake, eager, quick to think and feel, versatile, knowing, and brilliant. You are liable to prema- ture exhaustion by overwork. [6.] Large. — You embody in your organization the lively, restless, and active. You speak rapidly, compre- hend quickly, and decide at once on the course to be pursued, and are in danger of excessive action, and con- sequent early exhaustion of the vital powers. [5 and 4.] Full or Average. — You have a fair degree of natural activity and sprightliness, but are likely to hesitate before deciding how to act ; are not lazy ; do what you can well ; but do not love action for its own sake. [3.] Moderate. — You are rather in- clined to inaction, and are rather slow and deliberate in your movements, and always take plenty of time to consider. You prefer a sedentary life, and are loth to exercise mind or body. [2.] .Small. — You are too slow to be of much service to yourself or anybody else. FIG. 12. — HUGH MILLER. To Cultivate. — Action — constant and determined action — is the requirement. Be ever on the alert to think, talk, and act quick, whenever occasion requires. Make a strong effort to overcome your inherent inertia. To Restrain. — Do not be .too ambitious, too grasping, too fretful. When tired rest, even to being lazy. Make your hours of daily labor short, and carefully cultivate economy of strength. Be satisfied with what you have, in- stead of trying and striving for more, and cultivate contentment. TEMPERAMEXTS. EXCITABILITY. [7.] Very Large. — You are remarkably impressible, very easily excited, sub- ject to extremes of feeling; greatly exalted at one moment, and much de- pressed the next ; driven now this way and then that by constantly changing impulses, and very much disposed to exaggerate everything, whether good or bad. Your need is to restrain this excitability — first, by avoiding all stimula- ting food and drink, and all unnatural or violent mental excitements ; and sec- ond, by cultivating a calm, quiet, enjoyable frame of mind. [6.] Large. — You are constituted as described in [7], only in a somewhat lower degree — too susceptible to external influences for your own welfare or that of your friends. [5.] Eull. — You are sufficiently susceptible to exciting causes, but not read- ily carried away by any sudden impulse ; arc self-possessed, and act coolly and with forethought. [4-] — You are very cool, delilx?rate, and placid, and allow external influe:. ay you but little; act from judgment and not from impulse, and are very equable in disposition. [3.] Moderate. — You are rather dull, and slow to perceive and feel ; cold and nless ; are rarely elated or depressed, and are enthusiastic in nothing. [2.] Small. — You are half asleep about ererything — spiritless, listless, tor- pid, and soulless. BALANCE OF TEMPERAMENTS. A well and evenly balanced temperament is the most favorable to the attain- ment of perfect health, large abilities, perfection of character, and success in life. are possessed of well-balanced temperaments ; but the conditions that go to make temperament can, by right living, be changed and modified, pre- cisely as the brain conditions, that go to make character, are ever being changed and modified for better or worse. Life implies motion. We can not possibly remain in this world and remain stationary. We must either recede or advance ; grow better or worse ; attain a higher perfection of body and soul, or relapse into a lower condition — for Stationary we Can not remain. This as regard-, the elements tint constitute character. The same rule not only applies equally to physical life, but is more easy of demonstratj •, mental and physical exercise, we cm so alter the relations that one set of governing organs bear to another, as in a few 3* SELF-HELP. years to make a very palpable difference in the physical life of the indi- vidual. When the Vital Temperament is in excess, and the Mental and Motive de- ficient, the body should be actively engaged; plain food (containing the phos- phates in excess) in moderate quantities should be rigidly used ; the pores of the skin should be kept open by daily baths and friction ; indulgences of every nature should be shunned ; a course A WELL-BALANCED TEMPERAMENT. f daily mental training— reading, studying, reflecting, conversing — is a necessary requirement. The faith- ful doing of these rules for one, two, or more years, will produce wonder- ful results in indicating a sure growth to a well-balanced organi- zation. When the Mental is in excess, stimulating food of all kinds should be avoided, and especially so should alcoholic liquors, tobacco, tea, and coffee ; close mental efforts, cares, and worries should not be indulged ; pleasurable recreation and ex- ! ercise should be daily observed. And so, when the Motive is ia excess, it only requires that the weak be made stronger, and the very strong be directed and culti- vated to a normal standard, when a uniform and harmonious temperament and character will inevitably result. Excesses in any physical or mental direction run counter to the attainment of human perfection, and it only requires, in this right growth toward perfec- tion, that, where mental developments or physical excesses exist, we perse- veringly and understanding^ obey the laws that guide to a well-balanced and harmonious whole. HRISTOPHER NORTH. SIZE OF BRAIN. Size — other conditions being equal — is a universal measure of power. The larger the brain, the more force, power, and ability is there contained in it. SIZE OF BRA IX. 37 When a brain is large, and yet lacks power, it is because of a low quality f organization. A small brain, possessing high organic quality, may give ex- pression to much force and power, but it is of a brilliant and superfine nature. The men for great occasions must possess a giant force of intellect, and this is only to be found in those having large brains of a fine organic quality. An adult male brain, of a person of ordinary size, must, in order to possess any mental efficiency, measure twenty-one inches in circumference. In per- sons of very small size, twenty inches may suffice ; but a circumference cf twenty-one inches is necessary for the production of even very moderate men- tal power. Most efficient heads are twenty-two to twenty-three inches round. Twenty-four inches is the largest circumference usually seen. The head of a male infant at birth is twelve inches in circumference, cr nearly ; at three months, it is fourteen inches ; at six months, fifteen inches ; at twelve months, seventeen inches. The increase is very gradual up to four and five years. At six years, it is about nineteen inches ; at eight and nine, twenty inches. From this period it increases slowly, till, at fifteen or sixteen, it reaches twenty-one inches. At full manhood — say, twenty-one years — it raises from twenty-one to twenty-three inches — or, at most, twenty-four. Very seldom indeed is the head known to grow to twenty-five inches, and then it becomes defective in coronal height. Twenty-six inches in circumference is sure to be associated with disease of the brain, aggravated as it exceeds this. Brain measurements in adults range nearly as follows : 7, or Very Large, 23^4 inches, and upward ; 6, or Large, from 22 2 3 : 4 ; 5» or FuUf from 22 to 22 ^ ; 4, or Average, from 2i;< to 22; Moderate, from 20> + / to 21^; 2, or Small, from 20 to 20; 4 ". Female heads are half an inch to an inch below these measurements. The above measurements can not always be relied on as the actual si quantity of the brain, from the fact that heads are developed in different diree- ome being round, Others long; some low, and others high. _ [7.] /'. ry 1. ■>■ . — If your organic quality be good and your activity suffi- cient, you should manifest extraordinary mental power; and if there be also .1 proper balai 1 the various groups of faculties, you are capable of taking a place in the first ranks, among the intellectual giants of the Such a mind, backed up l>y adequate physical stamina, will' overcome all oV . and achieve greatness in spite of all difficulties. You may not have had your full powers called out, but the capacity is here. [6.] Large. — Yours is a mind of great reach and power, and von can, if you wiD, m If widely felt in society. \ OU arc capable of 'iii.in.ii- ! : s enterprises, taking broad views of things, and of drawing corre elusion-; from ascertain if you are a scholar, you should 38 SELF-HELP. known and admired in the sphere of letters, and exert great influence wher- ever the supremacy of mind is acknowledged. Much, however, depends upon the tendencies impressed upon your character by the predominating group of organs, and your power may be a blessing, or it may be a curse to yourself and to the world, according to the manner in which it is used. [5.] Full. — With the proper physiological conditions, you are capable of accomplishing much, and attaining a high position in the direction of the lead- ing faculties, acquiring an excellent education, and manifesting talent of a high order, but have not that commanding and all-conquering genius which can bend everything to its will. [4.] Average. — With activity largely developed, and with good bodily con- ditions, you are capable of manifesting good talent, and of succeeding well in a business for which you are specially fitted. Out of this sphere your abilities would be common-place and your success small. You are quick of perception, but neither original nor profound. [3.] Moderate. — You have sufficient brain, if conjoined with good organic quality and a fair share of activity, to give you a moderate degree of ability in practical matters, but little planning or directing talent. You will do best when working under the direction of persons better endowed than yourself with mental power. Strive to improve your intellect by means of reading, study, and the conversation of intelligent persons. [2.] Small. — You are weak in mind, and need the guidance of other intel- lects in every undertaking ; are incapable of managing any business. EDUCATION. We have so far seen how the conditions of Organic Quality, Temperament, and Size affect mental structure. These conditions are all capable cf being modified, improved, by training and education. If this were not so, it were useless being born into this world, to live here in preparation for a higher ex- istence. But that we can, by determined and persistent efforts, so educate, al- ter, train, and improve all our mental and physical organization as to attain a large measure of perfection of character, and therefore success in life, can not well be controverted. The detailed means to secure this end will be found in Section III. II. MENTAL CONDITIONS. I. AMATIVENESS. PIG. 14. — AMATIVENESS — LARGE. FIG. 15. — AMATIVENESS — SMALL Max and woman, separately and individually, are in themselves incomplete, and they continue so until, through the growth and prompting! of Amative- . sexual love is born, and further, through the great primary office of the faculty, there is reproduced a new soul. Love i> the great moving circle, and reproduction the pivot on which humanity moves and has its being. Though placed at the very base of the brain, its light exercise, in conjunc- tion with the governing faculties discovers a spring-source of elevative and perfectiona] enjoyment that opens a world of tender and precious delights. But it i-, only in its right exercise that the highest enjoyments are to be re- alized; for its abuse invariably results in misery — never happiness. And none 39 40 SELF-HELP. of the attributes that go to make man a duplicate of his Maker has been so abused, be-fouled, and wronged, as has the ignorance of the right use of Am- ativeness. The abuse of no other faculty has resulted in so much wretched- ness, degradation, and utter damnation. It has over-spread the world with its wrecks of ruin, and planted its cankering thorn in thousands of wretched hearts. And in many instances it has done this under the vail of that terrible ignorance which overshadows the minds of men concerning the laws which govern this powerful affection, and the great end and object it was de- signed to work out. Amativeness is situated in the base or back of the brain, and is called the cerebellum. It is divided from the cerebrum, or large brain, by a firm, strong membrane, but is connected at the centre, as are all the other organs. Its convolutions are much more dense than those of the large brain, showing that it has more power in proportion to its size. In man it constitutes one-fifth, and in woman one-eighth of the entire brain. This shows the mighty power that it exerts in character, and the importance of studying and learning its true end, and right use, action, and laws. [7.] Very Large. — You possess in a very large measure the desire to love and be loved ; are irresistibly attracted by the opposite sex, and are capable of exerting a like power over them. You are attractive and winning in your manners ; very gentle and sympathetic, conforming to the tastes and desires of the one beloved ; are devoted in your attentions ; yearn continually for the caresses and endearments of affection, and are made utterly miserable by neg- lect and indifference on the part of the loved one. With deficient coronal de- velopment, or a low organic quality, you would be liable to the perversion of the procreative function and to ruinous excesses. See 6. Restrain. [6.] Large. — You possess the love-element in a high degree; you strongly attract and are strongly attracted by the opposite sex ; with ease win their af- fectionate regards or kindle their love, and have many warm friends, if not ad- mirers, among them ; the love-element will powerfully influence you for good or evil, according as it is well or ill placed. Rightly controlled, and made sub- servient to moral principle, it will be a source of strength and happiness — a blessing to yourself and others ; perverted, it may lead to speedy and irre- trievable ruin. Restrain. [5.] Full. — You love the opposite sex with much tenderness; are some- what ardent, but can control your desires ; are very attentive toward those you love, honoring the other sex in a high degree, and giving your confidence and esteem with your love. You are well calculated to enjoy the marriage re- lation. [4.] Average. — You may be warm and loving at times, but in general man- ifest only a fair degree of attachment to the other sex ; can enjoy the marriage relation, but need to have your love called out and cherished by a loving com- AMATIVENESS, 41 panion ; are likely to be refined and faithful in your affections, and to honor as well as love your mate, if worthy and devoted to your happiness and welfare. Cultivate. [3. ] Moderate. — You are rather cold and indifferent toward the other sex, manifesting more friendship and respect than love ; but esteem and friendship may lead to warmer feelings toward a truly congenial companion ; so that while you might not find it disagreeable to live unmarried, you are capable, under favorable circumstances, of being happier in the conjugal relation. With large Ideality, you would manifest more admiration than affection for the opposite sex. Cultivate. [2.] Small. — You are very indifferent toward the other sex, and have nei- ther the desire nor the ability to win their love. Cultivate.. To Cultivate. — This organ, like any other, can be cultivated by judicious exercise. The exercise required is that which embodies the feeling of obliga- tion, devotion, and love to the opposite sex. You should go into society as much as convenient, ever making (or trying to make) yourself as pleasant, en- tertaining, and agreeable as possible ; especially should you court the society of amatorily well-developed men and women, yielding yourself to the charm and grace of their manner, and try to drink in their inspiring influence. Mar- riage, when rightly entered into and rightly observed, will greatly help to growth into a full sexuality. Its Perversion and Restraint. — As already mentioned, no other department of the body is so perverted as is Amativeness. Licentiousness, in its many- robed forms, stalks through the land. Young and old, married and single, in crowding thousands break through laws that environ pure chastity, unal- loyed love, a sweet reproduction, to revel in the ruts that lead down to hell. Lust and love are as antagonistic as are hell and heaven. Purity of mind, of soul, and lxxly, can not exist where lust dwells. Xo man and woman, mar- ried or single, ever exercised Amativeness in the direction of lust, but that a mutual antipathy and disgust was not sooner or later born of it. The antipa- thy and disgust may never find expression, bat away down in the inner soul there will be ever-present the canker, corroding and blurring the love that might have been. The great primary object of the sexual element is reproduction, and re pro - ductin,i only, and when this divine purpose is thwarted or ignored, so sure as day follows night do misery, sorrow, unhappiness, and premature death re- sult. Not since the first days of the world, or since Adam woke up and found I his side, has love even developed when lust was present. Do you wish, with the partner of your life-plan-, to grow into a love that, in depth, purity, and sweetness, is akin to the loves of the angels live a life 42 SELF-HELP. iess.) The love of offspring — of one's own children — especially of new-born helpless infancy and little children, is a necessity in a perfectly organized mother and father, l'arental Love, when fully developed, delights in little children, and taller and more helpless they are the more it loves them. It revels in their 1 1 1 in their mute actionsand half-discov e red smiles a glory that is beyond all else. It can talk with children, make itself understood l>y them, and this without requiring to utter a word. It [oves to fondle, e.ue>s, 44 SELF-HELP. and play with children ; can never see a pretty child without wanting to kiss it, and is always the child's friend, advocate, and protector. Persons largely possessed with this faculty are enveloped with a magnetism that, without a word or action, draws all children toward them, making friends at once with them. The children trust them at sight, and love them as quickly. Those who have the care of children, as well as all teachers of children, should possess it in full, for in this lies the great secret of success with the young. It is large in writers for children, toy-makers and sellers, and is stronger in women than in men. Unmarried females, or married ladies who have no children, oft-times express the workings of LARGE. this faculty by kissing, fondling, and caress- ing animals. This affection is liable to great abuses — for, when too energetic and not regulated by judg- ment, it leads to pampering and spoiling chil- dren, indulging them in everything they de- sire, and so proves the ruin of the very object it wishes to benefit. When the organ is deficient, children are regarded with indifference, are felt to be a heavy burden, and they generally are aban- doned to the care of menials, or altogether neglected. The organ is located in the occipital region of the brain, corresponds with the occipital [6^ queen VICTORIA, protuberance, and can be found by drawing a line from the eye to the top of the ear, and continuing it on to the middle of the back of the head, under which point it is located. When large, the head extends back from the ears a great distance ; and when small, the back of the head appears to rise almost perpendicularly with the neck. [7.] Very Large. — Your love for children is intense, and you almost idolize your own children, and grieve greatly over their loss. You are apt to spoil them by pampering and hurtful indulgences, or by allowing them to rule instead of yielding obedience. If you have children, you suffer groundless apprehensions on their account, especially when absent from them, and the death of one of them would affect you intensely. Restrain. [6.] Large. — As a parent you would be tender and indulgent, perhaps, to a PARENTAL LOVE. 45 fault, unless restrained by high moral considerations, and are too apt to over^ look the faults and imperfections of your young favorites, whether your own children or those of your friends. You are passionately fond of the society of the young, who are equally fond of you, and you will have groups of children clustering around you whenever you go among them. You must keep this faculty strictly under the control of moral principle, or it will lead to harm rather than good to the little ones you love so well. [5.] Full. — You are capable of loving your own children well, and will do and sacrifice much for them, but will not be over-indulgent, and will feel no very strong attraction toward children generally, or toward animal pets. [4.] Average. — You will love your own children, but will care little for those of others. If Adhesiveness and Benevolence be large, you will be ten- der toward the helpless infant, but will like children better as they grow older. Cultivate. [3. ] Moderate- — You are rather indifferent even toward your own children, if you have any, and cold toward all others ; can bear little from them, and are not calculated to win their affections. You care nothing for pets. Cultivate. [2.] Small. — You care little for your own children, and still less for those of Others, and are utterly unqualified to have charge of them. Cultivate. 7'o Cultivate. — This can be done by enjoying the society of children, as- sisting them in their little plans, playing and romping with them, sympathizing with them in their misfortunes, and laughing and relishing the fun they may develop in their plays and pastimes. In no way can you so enjoy a pleasant time as in the company of sweet, healthy, merry childhood, absorbing from their overflowing vitality new strength and renewed youth. If married and childless, you should adopt two or more children, and in the Hi and providing for them you will find the pleasure that comes of well- I >ped parental Love. It seems contrary to the laws of Nature that a married couple could bear children and not have a strong love for them; but in thousands of instances is thi-> the fact, and it is to be explained by the Supposition that these children were not the children of desire and love, but otherwise of misdirected Ama- 3 — lust. When children are brought into the world under right condi- tion,, knowingly and undcrstandingly, with a strong and loving de-ire there- fore, there will be no need of suggestions for tin- cultivation of love for them. To Restrain. — Thousands of children fail to reach puberty because of the <»ver-indulgence of the parents, causing a total disregard <>f the laws that gov- ern their growth into health, completeness, and beauty. Judgment shoula i-'c-r be exercised cn>er affection. They should not be pampered with unhygienic 46 SELF-HELP. food and sweetmeats, nor should they be dressed up with bare legs and arms to show off their doll-like beauty. More children have been sent into prema- ture graves through the mode of dressing than in any other way (excepting, perhaps, wrong food and patent medicines.) One child should not be made a favorite over another, for this invariably results, sooner or later, in ill-will and feeling. Petting a child one minute and punishing it the next shows a large development of parental love and a sad deficiency of judgment, and never yet failed to spoil a child. You should be neither too strict nor too indulgent, and should endeavor to impartially love them, associate with them, direct and educate them. (3.) FRIENDSHIP. {Adhesiveness. ) Next in importance in our social relations to the desire for a conjugal mate, and attachment to one's own offspring, is that of the origin and fountain of friendship — that strong social feeling which makes all the world akin ; the ele- ment that forms societies, communities, nations; that forms copartnerships in trade, business corporations of all kinds, societies of every description, asso- ciations in :11 their multiform characteristics — states, nations, and kingdoms. Without this or a kindred faculty, mankind — instead of being brought to- gether into cities, towns, villages, companies, and families — would have wan- dered up and down on the earth alone, without society, and without all the im- mense benefits resulting from social life. For isolated man is weak, but asso- ciated he is powerful. The feeling of friendship — brotherhood — "is first felt toward those of our own household or family. It puts out its tendrils and binds them closely to us. The vine of brotherhood grows around brothers and sisters. It plants its roots in the soil of home. It gathers its nourishment from the crumbs that fall around the home-table. It winds its tendrils first around the inmates of the dear old paternal roof. It next reaches out to early associates and more distant relatives, and then winds them into the folds of brotherhood. It next extends its arms to acquaintances, and next to their friends and acquaintances, till at length it reaches its embracing tendrils around the entire race." Strong Adhesiveness is a necessity to success in all kinds of business ; for its exercise secures customers for the merchant, clients for the lawyer, patients FRIENDSHIP. 47 for the physician, patrons for the teacher, hearers for the preacher, work for the mechanic, markets for the farmer, and votes for the politician. The organ of Friendship is to be found just above and outward from Pa- rental Love. When it is large, the head is wide through this organ. It is usually much larger in women than men. [7.] Very Large. — You love your friends with the utmost tenderness and intensity. Vou take great interest and delight in the exercise of friendship ; are unwilling to think or believe ill of your friends, and are ready to make any sacrifices for them. Your friends may he few, but they will be dear, and your attachment ardent and strong. As your friends are human and have their weaknesses, you should endeavor to keep your heart free from too greatly idolizing them. Restrain. [6.] large. — You are warm-hearted, social, cordial, and affectionate in your frien [ships, and enjoy the society of your friends in a high degree ; you cling to those you love through all changes of time and circumstance. Once a friend, you are one for ever — in adversity as in prosperity — to aid, encourage, sympathize with, and console while living, and to mourn when departed. You must be careful in the choice of your friends, for you are liable to suffer much from the unworthiness and ingratitude of those to whom you may become at- tached. [5.] Full. — You make a companionable, warm-hearted friend to those whom you deem worthy, but are not disposed to sacrifice too much in their be- half; cordial in your intercourse with those around you, and disposed to make friends, but your attachments are not always lasting, and you do not bind oth- ers to you by very strong bonds of affection; neither are you likely to make many enemies. [4.] Average. — You can make friends, and are capable of considerable af- fection for them under favorable circumstances, but will not be likely to mourn greatly over their absence. Cultivate. [3.] Moderate. — You may be somewhat fond of society, and exercise some attachment to friends, yet will sacrifice it upon unimportant occasions ; and though you may have many acquaintances, you will have no intimate and very dear friends. Cultivate. [2.] Small. — You think and care little about friends ; take little delight in their company, and prefer to live and act alone. Cultr To Cultivate. — The right cultivation of this organ, when deficient, is very important to all whose aim is success in Life. You should not wrap yourself up in the frigid clonk of selfish isolation, but should cultivate friendship by as- ing freely with those around you, ever opening up your better nature to the reception and expression of cordi.d friendship. To live alone, and dose the avenues of warm •hearted friendship, is to exclude one of the highest pleas- 48 SELF-HELP. ures of living. You should try to ever cultivate cordiality and brotherly love toward all mankind, and when traveling by sea or land you should ' ' scrape acquaintance" with your fellow-travelers, freely exchanging views and feelings by social intercourse and friendly gossip. In business you should especially cultivate your friendship, taking a strong interest in the hopes, desires, and aims of all those with whom you come in contact,) whether they be immediately related to you in a business way or oth- erwise, ) advising, encouraging, and assisting them if necessary. The doing of this with an earnest desire will effect a wonderful influence in your own ma- terial prosperity and happiness of mind. To Restrain. — Though friendship should thus be cultivated, yet great care should be taken to choose for intimates those who will return good for evil, or at least will endeavor to do so. All are liable to form improper associations, and when this is done you should break them off as soon as you are convinced of their injurious tendencies. In doing this you should do it thoroughly, ex- changing no ideas, letters, or looks — banishing as far as possible all ideas of the person loved ; and to more effectually do this you should busy yourself about other matters, so as to enable you to forget all about the person. The exercise of friendship should at all times be kept under the guidance of the in- tellectual and moral sentiments, so as. not to be bestowed upon unworthy ob- jects. (4.) INHABITIVENESS. Inhabitiveness brings us to the old homestead, with its wealth of home-love and home-instincts — the dearest, loveliest place in the world — "sweet, sweet home." Out from large Inhabitiveness came the poem so universally echoed : " There is no place like home." Away from home, Inhabitiveness is miserable. Visiting, traveling, jour- neying, rambling, "home-sickness" is sure to result. It is evident that Inhabitiveness demonstrates that every family should pos- sess a home ; and if God has given man a love of home, He has given him a right to a home ; and so he should select one place out from the broad earth, and there build himself a home ; there make happy his companion ; there rear and educate his children, entertain his friends, gather in the good things of life, and under his own " vine and fig-tree" enjoy them. Every family should make it one of their first objects in life to secure a home of their own, be it never so humble, where they will not be compelled to move, or else gratify the extortionate demand of some unfeeling landlord ; CONTINUITY. 49 where rent-days come and go unheeded ; where no close-fisted owner can turn them homeless into the streets, or sell their furniture at auction for rent. A home of our own is a necessity to the full enjoyment of the domestic affec- tions, and the comfort and happiness of the family. . Patriotism — the love of country — is an outgrowth of Inhabitiveness. The organ of Inhabitiveness is located directly above Parental Love, and between the two organs of Adhesiveness. [7.] Very large. — Your love of home is very strong, and you are liable to home-sickness when away from it, especially for the first time. You will suf- fer almost any inconvenience rather than leave home, and prefer remaining in an inferior house to changing. Restrain. [6.] Large. — You are very strongly attached to home; love your native land with a pure devotion ; leave your place of abode with great reluctance, and are home-sick nnd miserable if compelled to remain long away from it. You become strongly attached to any place where you may reside ; desire above almost everything else a home of your own, and when you have one, can scarcely be persuaded to leave it for a day. [5.] Full. — You manifest considerable attachment to home and country ; prefer to live in one place, and surround yourself with the comforts of do- mestic life ; feel some regret in leaving the place of your birth, or of long res- idence, but can easily change if circumstances require it ; and are not likely to get home-sick, even if compelled to remain absent for a long time. [4.] Average. — You have some love for home, but can change your place of abode without much regret, and are not inclined to expend much time or money in improvements, or in surrounding yourself with home comforts. You are never home-sick, and if Locality be full or large, are fond of traveling. Cultivate. [3 or 2.] Moderate or Small. — You care little for home or country ; are cos- mopolitan in your tuples, and indifferent about places. You like to travel, and with Continuity small, enjoy constant change of scene. Cultivate. To Cultivate. — To increase the activity of this organ, a home with a small piece of land attache! should be secured. You should improve it by planting fruit trees add shrubbery, multiplying conveniences about it, staying much at home, indulging a love for it, and dwelling on the associations and memories connected with it. Especially should you avoid moving from one place to an- other, for this has a tendency to harden and enfeeble the organ. To Restrain. — Go abroad, travel, visit friends at a distance, read books of travel, and become interested in Other homes and lands than your own. (5.) COM 1 im iiv. In all mental efforts and pursuits requiring application, the ability to dwell c 50 SELF-HELP. LARGE. on one thing at a time — to concentrate the mental energies into a focus — bring all the powers consecutively and connectedly to bear upon one point — is a grand necessity to success. He who concentrates every quality of his mind upon any subject, abstracting his thoughts from everything else, forgetting all but the one thing, and pours his concentrated powers upon it, until he grasps it completely and makes it his own, can not help attaining success in the direc- tion aimed at. "One moment's pure, solid, close, abstract thought upon any subject, is worth more than a whole week's wandering, desultory, inconstant thinking. The one burrows into the subject ; the other glances around it. The one snatches it with power, and masters it at once with a giant's strength ; the other tugs away at it like an infant trying to move a mountain. The one sees it in an absolute reality in the clear sunlight of perception and reason ; the other gets only a dim outline of it in the mists and darkness of doubt and uncertainty." In all occupations requiring ap- plication — as the logician, student, artist, musician, lawyer, chemist, etc. — large Continuity is a necessity in the attainment of perfect suc- cess ; whereas, in some pursuits — as salesman, where many custom- ers are to be attended to, ticket agents, conductors, editors, and other 'occupations, requiring versa- tility rather than application — mod- erate or small Continuity may be a requirement. The organ of Continuity or Con- centrativeness is located above In- habitiveness and below Self-Es- area like a new moon, horns downward. When large it gives a general fullness to that region, and when small a marked depression will be noticeable. [7.] Very Large. — You have great application; fix the mind upon objects slowly, and can not leave them unfinished; are apt to be tedious and prolix, and to exhaust the patience of your hearers or readers, as well as the subject of discourse. All sudden changes arc distasteful to you, and there is a ten- dency to a monotonous sameness in everything you do. Restrain. FIG. 17. — ROBERT LOWE, reem, and forms a semi-circular CONTINUITY. 51 [6.] Large. — You have great capacity for following out a train of thought, and concentrating all your faculties upon one subject, and are noted for thor- oughness in your studies, or in working out the details of any plan you have to execute. When you have commenced any piece of work, you wish to fin- ish it before commencing anything else, and are annoyed by interruption or change of programme. In talking or writing you are liable, unless you take pains to guard yourself against it, to become prolix and tedious ; tell long sto- ries ; are sometimes absent-minded ; very persistent and steady in any course of action determined upon, and have no patience with fickleness or sudden changes of plan. Restrain. [5.] Full. — You like to carry out to completion anything you have com- menced, but are not greatly annoyed by interruption, and can lay down one thing and take up another without much disadvantage. Are tolerably thor- ough and patient ; can concentrate your thoughts when occasion requires it, and follow out a subject in all its details, but are not inclined to be tedious or " long-winded." [4. ] —You can concentrate your thoughts upon one thing, and dwell upon it till fully elaborated, or you can readily divert your attention to other matters; prefer to do one thing at a time, but can have several irons in the lire at once, and attend to them all ; are capable of consecutive thinking, but never tedious, and generally talk or write to the point. [3.] Moderate. — You love variety; change readily from one thing to an- other; commence many things that you never finish; think clearly, perhaps, but not always consecutively ; lack connectedness and application, and should aim at more fixedness of mind and steadiness of character. Cultivate. [2.] Small. — You are inclined to be very rambling and incoherent; very ready to begin, but having too little perseverance to finish ; fly rapidly from one thing to another, and no one ever knows where to find you, or in what mood to receive you. You talk about several things at once, and the listener is seldom much wiser for the information you seek to impart. You si have been a butterfly. Cultivate. To Cultivate. — Fix the mind, and keep it fixed, on one single subject for a long time, and avoid interruption and transition. The following of some cupation that requires application hour after hour is a certain method of in- ig the growth of the organ. Much can be done by force of will, but this will do vastly more. The Americans, as a rule, are deficient in Conti- nuity, and one great reason for this is the mode of education. Crowding so many Studies upon the attention of children in one day — devoting a few min- • reading, a few minutes to spelling, a few more to writing, a few more to arithmeti not help resulting in small Continuity. Children should not have more than tWO branches of study in a day — one in the morn- ing and one in the afternoon — and e:u li day in the week t w < » different studies . to be continued and repeated weekly on the day et apart for the two particulaj 52 SELF-HELP. branches of study. The doing of this would result in more real knowle dge, and establish a character for more thoroughness in all of life's efforts, than ever will the present mode of crowding and cramming a dozen studies a day, the evident results of which are that the children receive but a superficial knowledge of things — a knowledge that rarely goes below the surface. To Restrain. — Make constant efforts to be less prolix ; move rapidly from one thing to another, dwelling on nothing long, and otherwise reverse the di- rections given in the preceding paragraph. (e.) vitativeness. The love of life, the desire fro exist, and the dread of premature death, is an inherent principle in all mankind, as well as many of the animal kind ; for, though interwoven with grief and sorrow, pain, misery, and wretchedness, life is sweet — a blessed boon, and the love for it prompts us to do and dare for its preservation. Persons in whom the quality is very large will resist disease and the re- sults of physical accidents that would destroy the life of those in whom it is weak. These persons love life, and determine to cling to it and retain it, and by this quality of resistance and determination they ward off the approach of premature death. The same quality that renders life and the desire to preserve it so sweet, also renders death proportionally abhorrent, that it may be avoided. And the existence of this organ as a part of the spiritual man, is a proof against the cessation of being, and in favor of the immortal nature of mind. It is the life of mind that it loves — the life of the thinking, loving, enjoying principle. The organ of Vitativeness is located just behind the ear, nearly under the mastoid process, and between Combativeness and Destructiveness. When large it extends back of this process, and gives great width to the head behind it. [7-] Very Large. — You shrink from death and cling to lite with t\\ e utmost determination against disease and death, and will not give up to die to the very last, and then only with difficulty ; your dread of premature death is too great, and you should learn to look at it through the medium of faith and hope. Restrain. [6.] Large. — When attacked with disease, you struggle resolutely against it, and will not give up to die unless forced to do so. Having large animal or- gans, your desire for life will be on account of this world's gratification ; with VITATIVENESS. 53 large moral organs to do good and promote human happiness, or with social faculties you love life for its own sake, and to enjoy the pleasures connected with the family relation. [5.] Full. — You love life and cling tenaciously to it, and can resist disease with considerable power ; have no great dread of death. [4.] Average. — You enjoy life, and cling to it with a fair degree of earnest- ness, yet by no means with passionate fondness ; you have less power to re- sist sickness and death than one more largely developed in the region of Vi- tativeness. Cultivate. [3, 2. ] Moderate or Small. — You like to live, but do not care about ex- istence for its own sake. May like to live on account of family or friends, or with a view to do good in the world, but will yield up your existence with lit- tle dread or resistance. Cultivate. To Cultivate. — This organ requires cultivation as much as does any other faculty, and even more so — for lacking Yitativeness, and the power to resist premature death, and the " innumerable ills that flesh is heir to," we lose through early dissolution the opportunity to cultivate our nature in the direc- tion of a high and perfect standard, so that the desire and tenacity to cling to life is not a wrong, but a right — a virtue. The preservation of health and life is a paramount duty, and sickness and premature death, whether caused by broken physical laws or suicide, is a sin, and most wicked. The desire to live should habitually, hourly and daily, be cherished, and all feelings that suggest premature death should be avoided, for such feelings do more to in- duce the death thought of than can be well imagined. But you will say: "Are we not to be in readiness for death when God 1 calls US?' " Most surely so, if God really did "call" us. But lie never <>, never has done so, never will do so. You go of your own accord, of your own free will, and when you go before reaching the years allotted to man's natural life, you do so because you have broken, slighted, and outraged the law that God has established for the healthy growth of your mind, soul, and body into ripe old age and a natural death — and, because natural, desitta — no matter how large the quality of dread and resistance may have been. It i-, right that we should cultivate a dread and resistance of disease and premature death, for disease and premature death are painful. They imply a greater or smaller amount of suffering, agony, unhappiness, and misery ; ai health implies happiness; and a natural death — resulting when the physical nature i-. worn out and tired, and the spiritual ripened and full-grown, and n •„• into a condition that will favor a continual growth into a more perfect state — i > pleasurable, not painful; desirable, nol to be dreaded. Death should be to life precisely what the retiring to sleep is to the .lay's d labor— a great desire, an intense happini 54 SELF-HELP. (6.) COMBATIVENESS. To resist -wrongs, to overcome obstacles, to protect oneself from being down-trodden, to accomplish great projects involving opposition, and to do all this with determina- tion, resolution, boldness, and cour- age, is the office of Combativeness when rightly directed. Its proper office is not to fight, but to give spirit, ambition, zest, and fire to the character, goading the other faculties on to activity, exertion, and vigorous efforts — to bold attempts, brave encounters, and great undertakings. It is the element that in every undertaking lays hold with cour- age and determination — with the " I-can-and-will" requirement to success ; whereas small Combat- iveness is ever saying, "01 can't if I try," and is thus ever rendered inefficient and helpless. Do you aspire to be a successful merchant, or a great reformer, or a pow- erful preacher, or a skillful healer of the sick, or to personally grow into a higher spiritual life ? You will ever require the aid of Combativeness. To accomplish any life-plan, a long and almost unbroken series of small and great obstacles have to be overcome, and to urge our way through these bold- ness, force, energy, resolution, and unflinching determination are required. When Combativeness is excessive, perverted, or not directed by the higher faculties, it produces the most undesirable results— quick, fiery temper, fret- ting, scolding, pugnacity, ungovernable, fault-finding, cross and ugly feelings and conduct, bickerings, lawsuits, wranglings, threatenings, animosities, and sometimes leads to rowdyism and fighting. " In characters where it is strong, it is abused unconsciously. It engenders the habit of sharp speaking, a pert and tart kind of pleasant fault-finding, which is very annoying to others, often 15. — GENERAL THOMAS. COMB A TIVENESS. 5 5 planting a sting in their bosoms which they can not expel. It often gives the ability and the disposition to carry on the tongue a long, sharp dirk, some- thing like the dagger which the serpent carries ; and it is run remorselessly into everybody's heart that happens to do or say anything that does not ex- actly please. In characters where it is strong, it gives a wonderful disposi- tion and ability to use sharp, sarcastic, venom -toothed words ; words that bite, and sting, and corrode ; caustic words that eat into the quick, and make one's soul smart as though an adder had stung it." Combativeness is located behind and above the ears, about an inch and a half from the top of the ears. [7.] Very Large* — You are remarkable for the resolute, determined, cour- ageous, and fearless way you grapple with and overcome any obstacles that may obstruct your plans and purposes ; no difficulties or dangers ever baffle you, and you love and prefer hazardous enterprises. With motive power predominant, prefer work that involves muscular labor, and a rough, daring life; with .small caution, have more valor than discretion; and with deficient moral sentiments are apt to be quarrelsome, desperate, and dangerous. Re- strain. [6.] Large. — You are determined, resolute, and brave; always ready to rc-si-t encroachment upon your rights ; fond of opposition ; delight in oppos- ing obstacles, and are energetic in carrying out your plans and purposes ; in danger are cool and collected, and never lose your presence of mind. [5.] Full. — You are like [6], only in a less degree; courage, energy, or disposition for argument you do not lack, but you are not inclined to be quar- relsome, contentious, or fault-finding. You may consider yourself happily endowed in respect to this elementary character. [4.] Average. — You evince the workings of this organ according to circum- stances; when vigorously opposed, or when any of the other faculties work in conjunction with Combativenes9, you show a good degree of courage and en- ergy; but when large Cautiousness or Approbativeness works against it, are at tunes irresolute, and even cowardly. Cultivate. [3.] Moderate — You rather lack efficiency, and are too little disposed to as- sert and maintain your rights ; when opposed, you rive way too readily; con- tention and argument you endeavor to avoid, and when your rights are inter- fered With show little or no resentment, and will surrender much for the sake of peace. Cultivate* [2.] Small. — You are inefficient and inert ; never feel Strong, independent, it-reliant, and are - > deficient in energy and spirit as to be unable ; complish much. Cultivate. To Cultivate. — A full development of ( 'omlutivene | being SUCh a necessity 56 SELF-HELP. to success in all plans, purposes, aims, and objects of life, the constant and persistent cultivation of it when deficient should be a daily and hourly law. To this end you should court opposition and surmount it, engage in debates and mental contests involving the merits and demerits of politics, art, science, and religion, resent promptly any appearance of advantage, and never allow yourself to be over-ridden without an effort to defend your rights and posi- tion. Especially should you, in any undertakings you may plan, whether they be important or insignificant, ever lay hold of them with a courage and a determination not to fail. Ever keep in mind the language of a strong Com- bativeness : " I can and 1 will /" never indulge in a "I can't," or (provided you are right) allow yourself to be beaten; but otherwise push, and follow up so closely and energetically as to carry all before you. Speak out courage- ously, fearlessly, and emphatically, as though you meant all you said, and in- tended to make others feel it, and back your assertions up with the doing of it. Ever doing this, success in a large measure can not help being yours. To Restrain. — This is hardly necessary, only when excessive, perverted, or not governed by the higher faculties. There is not a person more to be dreaded than a man or woman having large perverted Combativeness. They embody and express without much effort more sharp-pointed, double-refined pain and misery to those whose misfortune it is to be associated with them than does the perverted expression of any other faculty. Everlasting ill temper, contrariness, contradiction, disputes, fretting, fault-finding, etc., are positive obstacles in the attainment of perfection of character and happiness. The first effort in the cultivation of a right expression of Combativeness should be in the direction of health. Ill health has a wonderful effect on this organ, (as for that matter it has on all organs, ) and the attainment of perfect health by the right observance of physiological laws will do much to help to the desired end. You should avoid debate involving exciting discussions and conflicts of opinion, and never allow yourself to speak sharply or angrily, but always endeavor to do so mildly and pleasantly. Never scold, swear, or "blow up" any person, and ever endeavor to restrain your temper when it manifests an indication to express itself. (7.) DESTRUCTIVENESS. This is the quality that lays open the broad way that makes possible the civilization of the whole earth. It furnishes the force-element that destroys and exterminates, that builds and repairs. It is capable of great severity, DESTRUCTIVENESS. 57 harshness, and delights in causing pain. Perverted, there is born of its exer- cise revenge, malice, a disposition to murder, etc. Its legitimate office is to give force to the action of the other faculties and energy to the whole character. With Firmness, it is the spring-source of that great requirement to success, perseverance. " All men of energy, of bold and resolute determination, of vigorous action, of strenuous endeavor, and of thorough-going force, are strongly endowed with this faculty. It gives power to the will, vigor to thought, and success to action. It is pre-eminently the faculty of success. It digs success out of every enterprise it undertakes. Look around you at the successful men in the conflict of life — they have strong and active Destructiveness. It is necessary in every business and pursuit, even in the pursuit of moral good. The moralist must have it strong, or his morality will be weak and sickly. The religionist has it strong, or his relig- ion will be but a faint desire, and it will never show itself in noble actions — in self-denial, in strenuous spirit-struggles for good. To overcome the undue exercise of the selfish sentiments and propensities, to curb the appetites, to bridle the lusts, to resist temptations, and to labor with a manly boldness and vigor for the higher vantage-ground proposed by religion, is a work of indom- itable energy. The reformer has great need of this power of mind. He has to oppose old errors, old practices, time-honored usages, and work his way against the strong tide of popular sentiment and the mighty barrier of popular prejudice. Silent will be his tongue, and palsied his hand, if he is not strongly endowed with the energy and power of Destructiveness." Every man and woman who aspires to high endeavor has need of the strong impulse given by this stirring, pushing, daring, restless energy of soul. "When large Combativeness is not held by the strong rein of self-restraint, it often over-runs all bounds of moderation, and bursts out in violent passion, in deep anger, in boiling resentment. When stirred to hatred, it is deep and almost uncontrollable. It is the madness of the bull-dog, the deep, vindic- tive rage of revenge. It is the feeling that holds grudges, that cherishes re- sentment that burns in a fire of perpetual hatred. It wars against forgiveness, and is the seat of everything that is black and revengeful in malicious hatred. The organ is located above the upper junction of the ear with the head, and extends al>out an inch and a half above this junction. Its prominence gives breadth to the head at this point, and when very large it makes the head nearly round, like the head of the bull-dog. [7.] Very Large. — you pOSSCSS great executive ability, ami can, when ncc- , put forth tremendous energy ; when thoroughly provoked exhibit the 53 SELF-HELP. most powerful indignation, even to rage and violence ; take pleasure in de- stroying and exterminating whatever seems inimical to your wishes, or stands in the way of your plans; you can endure pain heroically, or, if need be, in- flict it upon others without compunction, if not with positive pleasure. Re- strain. [6.] Large. — You possess the determination, force, and energy necessary to remove or destroy whatever impedes progress. You are inclined, when an- gry, to use forcible language, and in the expression of your indignation to be very bitter, severe, and cutting ; large. you take pleasure in breaking, pulling down, uprooting, and destroying. Restrain. [5.] Full.- — You evince a suf- ficient amount of this faculty to give you force, determination, and, when aroused, indignation, but are not disposed to be vin- dictive, cruel, or unforgiving. You will more likely show your anger in sarcasm and bitter in- vective than in acts of violence ; but if too much provoked you may resort to force ; in business will develop a good degree of fortitude and energy. . [4.] Average. — Are like as described in [5], only in a lower degree. Cultivate. [3.] Moderate. — You are not very forcible, executive, or se- vere; your anger is not deep, and you threaten more than you execute ; you shrink from pain, and inflict it upon others with a great deal of reluctance. Cultivate. [2.] Small. — You are too tender-hearted; very deficient in energy; can neither bear suffering with fortitude, nor inflict even necessary pain without great compunction. Cultivate, To Cultivate. — In cultivating this faculty care should be taken that it is ex- ercised under the control of the higher faculties. Its legitimate office being to destroy and break through difficulties, its power can be increased by culti- vating force and executiveness, by surmounting obstacles, and throwing your- self into those situations where you are obliged to cope with difficulties. You should take life as it comes, in the rough, and with a zest put your plans FIG. 19. — COUNT BISMARCK. DESTRUCTIVEXESS. 59 through all that opposes them. Under the direction of Conscienciousness, exercise it against the wrong and in urging forward the right. Shield the in- nocent and oppose the guilty ; fight public evils, such as intemperance, tobac- co, and the like. Secure unimproved land, and in the felling of trees, blasting rocks, tearing up roots, plowing the ground and cultivating it, hunting, etc., you will greatly help the development of the organ. To Restrain. — This faculty is generally too large, comparatively, and as- sisted by wrong food and drink is also abnormal in expression, and therefore requires a hundred-fold more regulation and restraint than cultivation. You should cultivate a mild, kind, and forgiving spirit, and when you feel your an- ger rising, or are inclined to be harsh, sarcastic, cruel, contrary, revengeful, or malicious, with a firm will check it it the first indication. This can be done with a large measure of success by the principle of diversion. " When you find your wrath rising unduly in conversation or business, turn on your heel and banish the provocation, however great, by doing or thinking of some- thing cl-.e — something that shall effectually withdraw your mind from the ag- gravation and consequent anger. This dwelling on them, while it seldom ob- viates any evil, only still further sours the temper and re-enlarges destruction. Reflect in addition that the error may possibly be yours — that your enemy thinks himself wronged as much as you do, and justifies his course as much mrs ; that to err is human ; and that the cause of the dispute may ily be on both sides ; that even if he alone is in fault, yet that, as you hope to be forgiven, so you must be willing to forgive; that even supposing the worst, to turn the other cheek Is Christian, and to overcome evil with good is divine. This diversion, in connection with these and kindred reflections will soon curb your temper, and restore a serene and happy frame of mind." Out from perverted Combativeness, and Destruclivcness, and small Vene- ration, there k born a habit that in itself is useless, cowardly, sinful — the habit of swearing. Never swear. Damning and blaspheming the name of Christ and God i> not conducive to a growth into a higher order of manhood ; but otherwise its tendency is to lower, debase, brutalize. A great many think it a mark of manliness and personal courage to swear. It is the very reverse — \\. i, cowardly. I have never vet seen a man who, on a slight provocation, threaten, bluster, curse, and swear, but was not at heart a miserable essentially i \ the person a coward who curses dumb bruti tte things. The fault, when there is any fault, is always in the person, indication of idiot inanimate objects. Don't do it. bould kill nothing, and not even tease or oimals, or in any : your infer: ad capacity ; but otherwise 60 SELF-HELP. be kind to all, and ever endeavor to offset perverted Destructiveness by the active workings of Benevolence and the higher faculties. (8.) ALIMENTIVENESS. Our daily life is daily death. In order that we may exist, the wearing out, decay, and death of the tissues, nerves, and bone-cells, are every moment of our lives going on. To supply and renew this waste the right kind of food must be taken into the stomach, digested, and assimilated. The feeding in- stinct — the desire and relish for food — is produced by the organ of Aliment- iveness. Without some faculty to create a love and desire for food, we should become so deeply engaged in our various occupations as to forget to eat, and thus would starvation ensue. When perverted, there results gluttony and drunkenness, and a fondness for the use of condiments, coffee, tea, and other articles that in their use lead to ill health, disease, suffering, and premature death. The organ is located half an inch forward and a little downward from the junction of the fore and upper parts of the ears with the head. When large, it gives a full, swelling appearance to the sides of the head in front of the ears, a widening from the eyes back, [7.] Very Large. — You often eat more than you require for the nourish- ment of your body, and hence are liable to clog the body and mind. You en- joy and relish food exceedingly well, and find it difficult to control your appe- tite. You are in danger of ruining your digestive system by over-eating and the eating of rich food. Restrain. [6.] Large. — You appreciate the good things of the table, and have a hearty relish for food ; are in danger of over-eating rather than eating too lit- tle. Your daily meals occupy too much of your thoughts in the getting and arranging of them ; should guard yourself against excesses. Restrain. [5.] Full. — When healthy you have a good appetite, and can enjoy heartily whatever is placed before you ; you rarely over-eat, and can control your love for food and drink, making them subservient to their higher purposes. [4. ] Average. — You enjoy food well, and eat with a fair relish ; yet rarely over-eat, except when the stomach is disorganized by dyspepsia. I 3.] Moderate. — You rather lack appetite, and are inclined to be dainty ; while having no very great love for the luxuries of the table, you are particu- lar in regard to the preparation and quality of what you eat and drink. You eat to live, instead of living to eat. ALIMENTIVENESS. 61 [2.] Small. — You have no great relish for food, and care little what you eat, provided it will sustain life. To Cultivate. — In order to cultivate this faculty, indulge it by enjoying food and eating with a hearty relish. Eat slowly, and endeavor to appreciate the taste and flavor of what is eaten. If you can bring in mirthfulness to help you, by merry talk and enjoyable conversatk n, i'. will greatly assist, not only in the gastatory pleasure of eating, but in the digestion as well. To Restrain. — Where it is advisable in one case to cultivate Alimentiveness, there are ten thousand cases where it requires restraint — for of all the vices that help mankind to sickly, un- successful lives and premature LARGE. deaths, gluttony leads the way. One reason why this is so is be- cause there is no moral shame at- tached to it as there is to excess in other vices — as for instance in alcoholic drinking. You can sit d >wn to B table and eat to sur- feit, and glut yourself, as many have done, until death ensues, and no great thought will be given to it ; but to die a drunk- ard is horrible. Yet it is not an iota more so than to live and die "a glutton. Some one of the many innumerable diseases are assign- ed as the cause of death, while, if the true cause was stated, it would be rendered died of over- eating — of confirmed gluttony. The first sin ever Committed in the world by our first parents, as recorded in the Bible, was the Bin of gluttony— the eating of the forbidden fruit; mean- ing that perverted appetite or wrong eating caused the fall of man, and most of his Subsequent depravity and consequent suffering; audit has every ap- pearance of being the last sin to be remitted. It should be understood and appreciated by all those who are in the habit of over-eating, that the only object in eating i> simply to repair the waste that the body has undergone mentally or physically. If the labor in either of these FIG. 20.— MARK LEMON. 62 SELF-HELP. directions has been constant and severe, a proportionately large amount of nourishing material is required. If there has been little or no labor, and con- sequently comparatively small waste, but a very small quantity of food is re- quired. Where a man who accomplishes a severe day's work might require from three to five pounds of nutritious food, the man who does nothing but lounge around, without the remotest attempt during the day at physical or mental exertion, would not require more than from one to two pounds of food to supply the very small waste of tissue his idleness would produce. The only food that should be taken into the stomach ought to be such as would build up the waste tissue with sweet, firm, healthy cells. Spices of all sorts, salt, vinegar, tea, coffee, chocolate, white bread, preserves, sugar, and alcoholic liquors do not produce cells, are worthless as building material, and only clog the machinery that supplies life to the body, and invariably sooner or later results in disarrangement of the machinery — sickness and premature death. You should eat but seldom, and never between meals. The food should be plainly and simply prepared. Avoid eating rapidly and voraciously, and do it slowly, leisurely, quietly, pleasurably, and your appetite will be satisfied with much less food than if you had eaten it hastily. Ever remember that your ob- ject in living is not wholly to eat, but that eating is necessary only so far as you may be enabled to live healthfully, and that no one ever possessed com- plete and enjoyable health who was inclined to be gluttonous, (f.) bibativeness. A love of water — a desire to drink, bathe, swim sail, etc. — is given by the organ of Bibativeness or Aquativeness. As water covers two-thirds of the earth's surface, and forms four-fifths of the human body, its great importance in the welfare of mankind is easily un- derstood. Perfect cleanliness of the whole surface of the body is a necessity to per- fect health, and this can be accomplished better by the use of pure water alone than in any other way. Water taken internally at proper times is also condu- cive to health. Its perverted action leads to excessive drinking of tea, coffee, and alcoholic liquors. It is located half an inch forward of Alimentiveness. [7.] Very Large. — You are excessively fond of water when used internally A CQ UISITIVENES^ 63 or applied externally ; arc fond of swimming, boating, etc. With large Ad- hesiveness and Approbativeness, and small Self-Esteem and Acquisitiveness, are likely to contract the habit of drinking intoxicating liquors to excess, and should guard against it. Restrain. [6.] Large. — You experience great pleasure in drinking, and enjoy bathing, swimming, etc., exceedingly, and are benefited by them. [5.] Full. — You enjoy water well, both internally and externally, but not extravagantly. [4, 3.] Average or Moderate. — You are not fond of water, but are rather averse to bathing ; dislike swimming, boating, etc. Cultivate. [2.] Small. — You care little for liquids in any form, and prefer solid food ; do not like to bathe, and avoid going into or upon the water if possible. Cul- tivate. To Cultivate. — Practice bathing, swimming, boating, etc., and (when the necessities require it) drink a moderate quantity of pure water. To Restrain. — Drink only pure water. (9.) ACQUISITIVENESS. Economy is a necessary adjunct in a growth to a high state of civilization. Frugality — the acquiring, saving, and hoarding instinct — is an absolute ne- y to the happiness and well-being of mankind. " He has need of an acquisitive ability to enable him to lay by a sufficient store of life's necessaries to guard against want, to support him in the hour of sickness, misfortune, and age, and to give him an opportunity to bless the needy, feed the hungry, clothe the naked, instruct the ignorant, and do all acts of goodness which his heart shall dictate. It is necessary for man's well-being that governmen ts be founded, laws enacted and executed, schools established, asylums made, books and papers published, roads built; public houses, churches, hospitals, etc., I — all of which would remain undone if it were not for the acquisitive faculty." When directed by the higher sentiments, its active exerd e IS in the direc- tion of hoarding knowledge, gaining wisdom, and acquiring all those inesti- mable treasures of heart and mind that go to make life worth living for. When Strong and active it is very liable to abuse, and its chief abuse is " Mammon-WOrship." It loves "the dimes," and is always ready to fall down and worship a golden calf, or any image that is made of gold, or look-, like gold, or can be converted into gold, «>r anything that gold will buy. It penuriousness, littleness, meanness, tightness, or tight-nstedness, and SELF-HELP. LARGE. all kindred vices. It makes the miser, lean, gaunt, niggardly, as he is — a monied lunatic, being subject to the morbid action of the organ of this faculty. When it is large, and combined with small Conscientiousness, it causes theft, robbery, and murder for money, and all kindred crimes. When it is small there is little ability to keep money. In a thousand ways it slips through the fingers, spending it faster than it is required, and never laying up anything for a "rainy day." Acquisitiveness is located an inch above Alimentiveness, directly in front of Secretiveness. To find it, take the middle of the top of the ear as a starting- point, and move the finger directly upward one inch, and then horizontally forward the same distance, and it will rest upon the place of the organ. It widens the head back of the temples, or as you pass from the eyebrows back- ward to the top of the ears. [7.] Very Large. — Your de- sire for accumulation and increase of wealth is very great. You are too eager after it; you love mon- ey with a devotion approaching to idolatry ; you are close in mak- ing bargains, and are meanly economical ; you place the pos- session of property above every- thing else ; are penurious, avari- cious, and miserly, and can be re- strained from taking a dishonest advantage to secure the coveted gain only by a good development of Conscientiousnes ; with this you will be honest, but close and exacting. Restrain. [6.] Large. — You possess the ability to turn everything to good account ; and save for future use what is not wanted for the pres- ent; you are industrious, eco- nomical, and close, and vigorous- ly employ all means to accumu- late property, and desire to own and possess much ; with large Benevolence, spend freely where your sympa- thies may be enlisted; unless you hold this strong propensity in check, you are liable to grow penurious and miserly as you grow older. Restrain. [5.] Full. — You use vigorous exertions in acquiring possessions, and have considerable desire to accumulate; value property for itself and its uses; FIG. 21. — GEORGE PEABODY. ACQUISITIVENESS, 65 are industrious, -without being grasping; saving, without being close; with large Benevolence are ready to help your friends, but not willing to impover- ish yourself and are not likely to spend quite so fast as you earn. [4.] Average. — You love property and seek to acquire it, but will be gov- erned in your expenditures by other faculties, and may keep yourselt poor by living up to the limits of your income. Cultivate. [3.] Moderate. — You desire property, and value it more for its uses than itself; will be economical when your necessities require it, but are apt to dis- regard small expenses, and are very likely to spend as fast as you earn. Cul- tivate. [2.] Small. — You hold your money too loosely ; have more talent for spending than for getting; are liable to contract habits of extravagance, and to live beyond your means. To Cultivate. — This faculty occupies such an important part in the welfare of the individual that its proper cultivation and regulation becomes very im- portant. To promote its action be economical ; save the pennies, and every- thing useful which is not wanted now, against a time of need. Spend less, and only for articles that are absolutely required and that are really beneficial. If you are in a town, city, or village where a savings' bank is located, open an account and make an effort to deposit something — if it is but an insignificant amount — weekly. Especially save the dribletts — "take care of the pennies, and the dollars will take care of themselves." Avoid all unnecessary expense — such as for candies, ice-creams, beer, alcoholic liquors, tobacco, tea, coffee, and the like — articles that are in no way necessary to the maintenance of life, health, or happiness. Strive after all proper means to acquire and save prop- erty, and to gather about you the comforts and enjoyments of life. Remem- ber you do not know how soon sickness, accident, or other circumstance, may take from you the ability to make money, and then, if you have heretofore been saving and economical, and possess a snug little sum at the bank, you are in a position independent of the cold charities of the world. If you have laid nothing past for a "rainy day," and disease or accident overtakes you, I pity you, for yOUI position will be neither a desirable nor an enviable one. Another efficient method for cultivating this organ is by trading. Every 1 has occasion to make purchases or exchanges, and should know or learn how to do so to personal advantage. Von should fust know what you really require, what will serve your purpose, and how to get the things at a fair marketable price. In doing this it i, not necessary to cheat, but only to take care not to be over-reached. Another of the acquirements necessary to the right cultivation of Acquisi- 66 SELF-HELP. tiveness is in careful attention to little things. One great cause of the poverty of the present day is the failure of the masses to appreciate small things. They feel that if they can not save large sums they will not save anything. They do not realize how a daily addition, be it ever so small, will soon make a large ' ' pile. " If the young men and young women of to-day will only begin, and begin now, to save a little from their earnings, and plant it in the soil of some good savings' bank, and weekly or monthly add their mite, they will wear a happy smile of competence and independence when they reach middle life. Not only the pile will itself increase, but the desire and ability to in- crease it will also grow. Let clerk and tradesman, laborer and artisan, make now and at once a beginning. Store up some of your youthful force and vigor for future contingency. Let parents teach their children to begin early to save. Begin at the fountain-head to control the stream of extravagance, and the work will be easy. To choose between spending and saving is to choose between poverty and riches. Let our youth go on in habits of extravagance for fifty years to come as they have for fifty years past, and we shall be a na- tion of beggars with a monied aristocracy. Let a generation of such as save in small sums be reared, and we shall be free from all want. Do not be am- bitious for extravagant fortunes, but do seek that which it is the duty of every one to obtain — independence and a comfortable home. Wealth, and enough of it, is within the reach of all. It is obtainable by one process, and by one only — saving. To Restrain. — Yet this faculty is generally too active, and requires restraint, or at least a right direction, quite as often as cultivation. There is a very great difference between saving for future wants and saving for the mere sake of hoarding. A close-fisted, miserly spirit, whether in man or woman, is at all times detestable. No good ever does or ever can come of the miser's ac- cumulated wealth. As we can only enjoy the present, we should spend — though always wisely — as we go~, so far as is actually necessary for present comfort, though we should never encroach on the capital stock requisite for procuring the means for enjoying the future. This living solely to amass — this curtailing daily and hourly the requirements of life that go to make life worth living for, in order to accumulate a fortune on which to retire, or to leave our children rich, or to leave for relatives to squabble over, is the height of foolishness, and almost invariably results in great harm. We should never think of retiring from business; for if we obey the laws of life, and so ever retain perfect health, we can think and work until the time approaches to cast off the mortal. Work implies happiness ; retiring from business, and idleness, the very reverse. The only legacy we should leave A CQ I 'ISITIVENESS. 6 7 to our children is a well -endowed mental and physical organization and a thor- ough education. If you are possessed of extra money-getting qualities, and, without being miserly, accumulate more money than your present or future necessities may require, you should do good with it, and superintend the spending of it while you live, instead of bequeathing it, and after your death having it quarrelled over, mismanaged, or misappropriated. The accumulation of immense fortunes is to be deprecated, if only because of the immense personal responsibility it involves, and the great barrier it places against the enjoyment of the true pleasures of life, and a right growth into perfection of character. It has been rumored that Wm. B. Astor has so managed a fortune of twenty millions as to roll it into sixty millions, and a New York paper thus sensibly replies to the statement : " Suppose he has, what then ? What has he made by the operation, ex- cept increased worriment to keep the run of his increased wealth? Astor, with sixty millions, eats no more oysters, quail, woodcock, and boned turkey, than he did when he was worth ten millions. He dresses no better, and has a thousand times less fun. We beat him on the sleep, and have no law suits with tenants and trespassers. Robbers may lay for Astor every time he goes out-doors after dark. They don't think of us. Astor, with sixty millions of dollars, has sixty millions of troubles. To keep the run of his rents, bonds, and real estate, keeps Astor in work fourteen hours a day, and yet Astor gets three square meals a day, which is just what we obtain without any millions, any tenants, any real estate, and only work eight hours per day. " If men's happiness increased with their money, every body should be justified in worshiping the Golden Calf. The happiness increases with their earnings up to a certain point — the point necessary to secure them the com- forts of life. All beyond this i-i superfluous. Being superfluous, it is pro- ductive of no good whatever. The richer the man, the greater is the proba- bility that his sons will live on billiards and die in the inebriate asylum. With contentment, and a sufficiency for daily wants and to guard against future con- tingencies, a man may be as happy as a prince. Without contentment you will be miserable, even if your wealth equal the rent rolls of Croesus." To reduce this faculty, be more liberal. Let tin- small change slide. Re- member that the sole use of money is to purchase the means of properly grat- ify ing th<- ether faculties. As long as you hoard it, it will do you no good. in mind that you are too penurious, that you bargain too closely, that you are disposed to claim more than your own, and that you are too close- h, and greedy after money. You should ever remember thai the chief end of man is not to grasp and 68 SELF-HELP. hoard money, but otherwise that it involves great responsibility, high aims, noble purposes. " Give me neither poverty nor riches," but "give me day by day my daily bread;" and what surplus time you may have in procuring die necessaries and comforts of life, use in cultivating the qualities that assist to self-perfection of character, in the exercise of which happiness mainly con- sists. (IO.) SECRETIVENESS. One of the most important requirements in the attainment of virtue and the prevention of vice is self-government — the ability to restrain feelings, and manage and control the animal nature. The ability to restrain his feelings, and hide them from the public gaze, is a ne- cessity to man, and this faculty enables him to do so. " If every feeling of his heart, ev- ery throb of his intellect, and every sugges- tion of his propensities were acted out, and the whole inward man, in all its various states and changes, were exhibited in the outward life, what a strange, ludicrous life he would exhibit ! Who would have the world know the secret whisperings of his propensities ? — the contentions and struggles that go on within him ? Then, how could man form his plans of life, do his business, control his affairs, if the suggestion of his every faculty was carried at once into the outward life ? The truth is clear, that a concealing faculty is absolutely needed. It is necessary for him to hang a curtain round his soul, and do his planning behind it. Secretiveness affords this curtain." When strong and perverted there results hypocrisy, cheating, lying, deceiv- ing, trickery, stratagem, double-dealing, and all kindred vices. When com- bined with large Acquisitiveness and small Conscientiousness, it makes the thief. Secretiveness is located over Destructiveness, or an inch above the tops of the ears, and when these two organs are both highly developed, there is a gen- eral fullness of the lower and middle portion of the side head. 22. — SECRETIVENESS LARGE. SECRETIVENESS. 69 [7.] Very Large. — You are reserved, non-commital, cunning, guarded, shrewd, and enigmatical, and are not understood even by acknowledged friends. Your ability to hide your plans, restrain your feelings, and evade discovery is very great; with deficient Conscientiousness would be deceptive, tricky, double-dealing, and unworthy to be trusted ; with large Acquisitiveness added, will both cheat and lie. Restrain. [6.] Large. — You keep your designs, plans, and purposes to yourself, and appear to aim at one thing while accomplishing another ; prefer indirect ap- proaches to a straight-forward course, and even when your purposes are en- tirely honest and commendable, may often resort to cunning devices to accom- plish them. Ymr character and intentions are too carefully covered up, and you subject yourself to suspicion, where there is no better ground for it than the uncertainty by which you delight to surround yourself and your affairs. [5.] Full. — You possess good self-government; can keep a secret and con- ceal your emotions when necessary; you can keep your plans and purposes to yourself, and are discreet, but not disposed to be untruthful, cunning, or hypo- critical. [4.] Average. — You have no great degree of reserve ; are inclined to be outspoken and frank, but can keep your own counsel and restrain the mani- festation of your feelings, except under violent excitement, when you are li- able to give your emotions or opinions lull expression. [3.] Moderate. — You possess but little reserve; are inclined to pursue an open and direct course, and to express your sentiments fully on proper occa- sions ; yet are liable in unguarded moments to imprudence in speech, if not in conduct. You are sincere and frank, and generally express your thoughts and emotions in a clear, unequivocal manner. Your friends know just what you ■ both your virtues and your faults, and will find you neither better nor worse than you seem. [2.] Small. — You are just what you really are ; are perfectly transparent, and have little power or disposition to conceal your feelings, and generally speak out exactly what you think; are no hypocrite, but you are positive and unequivocal in all you say and do. Cultivate* '/'<> Cultivate. — To cultivate this faculty be ever on the alert to exercise it. Do not let all your feelings burst out as they come up, for you Only may make u nneces sary enemies and lose friends. Use cautiousn< on to keep impulse in check. Do not so freely divulge your plans and purposes, for in doing go you not only weaken your own efforts, or prevent their aCCOmplish- but allow others to anticipate you. A due degree of Secretiveness is indispc 1 in almost every undertaking. Especially keep your if till you have decided intellectually thai their expression is proper. Measure all your word . Be guarded, wis.-, politic, reserved, ami •ut your plans, develop your opinion , 70 SELF-HELP. less fully, and express yourself less plainly and pointedly. In the judicious cultivation of Secretiveness it is not necessary to practice deception in any form or degree, but it should always be subject to the rigid control of Consci- entiousness. Lie not — yet leave others to find out as best they can. You may employ policy, not in deceiving others, but simply in protecting yourself — in withholding, but never in misstating. To Restrain. — Where one person finds it necessary to cultivate the faculty of Secretiveness, with the thousands the faculty is too active or else perverted, and requires restraint and regulation. The world is full of deception. Un- truthfulness and false appearances in all grades of society seem to be the or- der of the day. Especially is fashionable life one perpetual round of practical falsehood. Modern politeness — fashionable politeness — consists essentially in practically telling white and black lies, all parties pretending to be what they are not. In the business world, and especially among retail dealers, it is not much better ; false representations, downright untruthfulness — saying nothing about the manifold "tricks of trade" — are everywhere prevalent. A candid, truth- ful dealer, representing things just as they really are, is a rarity. Alas, that it should be so! It is proverbial that lawyers live mainly by deception. Now all this is unnecessary. It is not required in the great battle of life that we lie, prevaricate, and deceive our fellow-men, and it most surely pre- vents our growth into a broad, noble, and high standard. Deceptive and false pretences are weak and wicked, and generally sooner or later are seen through. But the greatest wrong done through active, perverted Secretiveness and deficient Conscientiousness is that of lying. Lying — whether it is of the va- riety termed white lies, or downright untruth — is not only a great sin against God, and a great offense against humanity, but it is as a mill-stone around the neck of the individuals themselves, ever preventing them from rising to the dignity and majesty of a perfect manhood or lovable womanhood. Where there is no regard for truth there can be no safety between man and man. Lying and deceit between man and man is a great wrong, but when exer- cised in the daily association with children it is increased a thousand-fold. A lie told to a child is a monstrous wrong, and yet it is being done continually. Your child is sick, and you bring him a potion, and say : "It is good, my dear ; it is good" — when it is bitter as gall. You are not only a liar, but a fool. The child learns after a time not only that the medicine is not good, but that the truth is not to be regarded. You not only give the child an odious dose of medicine, but you give him a more odious dose of morals. You inoc- CA UTIO USNESS. 7 1 ulate him with a spirit of lying from the beginning. Again : your child has done some wrong, and you threaten to flog it if repeated. It is repeated, more than once, and it is not flogged ; and instinctively, without argument, your child makes you out a liar, and in no wise to be believed in any of your threatenings, warnings, or assertions. So in scores of other ways is it in- grained in the child's nature that an untruthful life is a more necessary re- quirement than an honest, truthful one. You can not be too careful to 9peak anything but what you believe to be the truth to all, but especially to your children. You must not equivocate, nor speak anything positively for which you have no authority but report, or conjecture, or opinion. To diminish and regulate this faculty, you should, whenever the right occa- sion offers, unbosom your mind freely. Be less equivocal, and do things more openly. Take less pains to disguise your opinions and plans, and do above- board what you do at all. Do nothing which you are ashamed should be known, and be less guarded and artful. Be frank with the world. Frank- ness is the child of honesty and courage. Say just what you mean to say on every occasion, and take it for granted that you mean to do what is right. If a friend ask you a favor, you should grant it, if it is reasonable ; if it is not, tell him plainly why you can not. You will wrong him and wrong yourself by equivocation of any kind. Deal kindly, truthfully, and firmly with all men, and you will find it the "policy" which wears the best. Above all, do not appear to others what you are not. If you have any fault to find with a person, tell him, not others, of what you complain. There is no more dan- gerous experiment than that of undertaking to do one thing to a man's face and another behind his back. We should ever live, act, and speak " out- doors," as the phrase is, and say and do what we are willing should be known and read by all men. (II.) CAUTIOUSNESS. In our travels through life there ever beset us dangers, small and great. Pitfalls are beneath our feet. Enemies lurk in perpetual ambusfa about us. Disease ever surrounds OS, and premature death has his how bent and his ar- row aimed continually at us. Man is placed in a world lull of dangers. To avoid these with the utmost vigilance, prudence, and watchfulness i-> the office of Caution n " Every faculty of the mind would run wild in excessive extravagance were to hold it in check. The passions and the appetite-. 7 2 SELF-HELP. LARGE. would know no bounds ; the affections would be flames of unquenchable fire ; the sentiments would know not but that they might clamor in passionate anx- iety day and night for the objects of their desire, did Cautiousness not hold its steady reign, curbing their unbridled licentiousness. Man would not only bring himself to ruin by his reckless exposure to physical dangers, but he would ruin his mind by an excessive gratification of all the mental desires. He would burn up his soul by the flames that are enkindled within it, and which, held in check, constitute its glory and its grandeur." Cautiousness may be regarded as the great regulator in the mind, holding every part in its proper action, and controlling all by its prudential dictates. It is situated on the upper and lateral portion of the head, and may be found by drawing a per- pendicular line from the back part of the ear up to where the head begins to round off to form the top, and the wider the head at this point the larger the organ. FIG. 23. — NAPOLEON III. [7.] Very Large. — You are over-cautious, easily worried in regard to trifles, afraid of shad- ows, and in perpetual fear of evils and accidents ; tor ever getting ready, and dare not advance lest you should go wrong ; in business are timid, afraid to take responsibilities or to run risks ; are procrastinating, cowardly, and easily thrown into a panic ; your groundless fears are ever making you miserable. Restrain. [6.] Large. — You are always on the look-out; careful, prudent, watchful, anxious, and apt to put oft till to-morrow what ought to be done to-day ; are slow in coming to a decision ; take ample time to get ready ; try to be always on the safe side; run no risks; are judicious in making plans, but apt to be more slow and c utious in carrying them out than is consistent with the high- est success, and lose many a good opportunity through fear to take a little risk. Restrain. [5.] Full. — You possess a good share of prudence and carefulness, an CA UTIO USNESS. 73 though you may take time to consider, are not inclined to procrastinate ; are watchful rather than suspicious; judiciously cautious, but not timid. Under excitement you might act rashly, but are generally safe, and work with well- laid plans. [4.] Average. — You have a good share of prudence, whenever this faculty is in connection with the large organs ; with an excitable temperament may be rash and unreliable, acting rather from impulse than from judgment ; are in- clined to act rather hastily, and may sometimes get into trouble by a lack of due deliberation. Cultivate'. [3.] Moderate — You are rather careless and imprudent; liable to suffer from want of forethought; meet with many accidents; take too many risks; undertake enterprises without counting the cost ; are afraid of nothing, and are apt to get into "hot water." Cultivate. [2.] Small. — You are rash, reckless, and luckless ; do not know what fear is, and are ever liable to plunge headlong into difficulties. Cultivate. To Cultivate. — Those in whom this organ is weak should remember that they are too careless, and that their thoughtlessness is the principal cause of their misfortune, most of which carefulness would obviate. Such should ever watchfully put themselves on their guard, and endeavor to reflect before doing'; they should dwell on the dangers they have escaped, and in similar methods rouse the organ to increased action. Especially let such guard against unfore- seen catastrophes, and practice the motto of " Sure bind, sure find." To Restrain. — When too active, the organ should be guided in the right di- rection, if not restrained. Do not l>e ever anticipating imaginary evils, or ever apprehending danger where there is none, or regarding trifling obstacles afl insurmountable, or so procrastinating as to let excellent opportunities con- stantly slip by. The way to do this is to offset the workings of this faculty by Combatrveness, judgment, decision, hope, and other faculties, and by exercis- ing it le^s. Whenever the occasion offers, you should decide promptly, and then urge forward your project, whether it be a success or failure. You should constantly bear in mind that your fears are excessive, and oft-times wholly groundless; that, having large Cautiousness, you are excited to more solicitude, doubt, irresolution, and procrastination than is reasonable or best ; that therefore you over-rate difficulties, magnify dangers, are anxious without cause, and fearful where there is no danger. Impress this upon your mind, and constantly endeavor to act on it, and JTOUT extra Cautiousness will not it- suit in much harm. You should deliberate less, and decide off-hand one way or another. I»<> not fuss and fix so much. Especially should you avoid allowing your imagi- 74 SELF-HELP. nation to conjure up objects of terror or dwell on fictitious danger. Banish all such suppositions, and indulge the feeling of security and safety instead. "Withdraw your mind as much as possible from all apprehension and contemp- lation of danger, and try to dismiss all anxiety, solicitude, and procrastination, and always endeavor to feel contented and hopeful. (12.) APPROBATIVENESS. This faculty claims for self the approbation of men in the direction of char- acter, appearances, ambition, fame, eminence, etc. It gives the desire for commendation in every endeavor of life, from the most trifling to the most important, and thus affords one of the greatest stimulants to human exertion for whatever is gre at, good, or praiseworthy. Scarcely a human being can be found who is unaffected by the stimulus afforded by Approbativeness. From the slave at his task in the burning sun to the king on his throne, its rule is felt. In great minds — unless coupled with strong moral elements — it is the source of that lawless ambition that over-runs all bounds, and courts the whole world for its sphere of action, as did Alexander and Napoleon. In lesser minds, when misdirected, it strives for popularity, curries favor with the fortunate in worldly matters ; bows obsequiously to wealth and sta- tion ; worships equipage, dress, rank, fashion ; conceals unpopular views ; affects to despise disapproved sentiments, even though inwardly known to be just ; is given to flattery, deceit, and often to deep-toned hypocrisy. It in- duces its possessor to seek the approval of men, even at the expense of prin- ciple, duty, and natural affection. When Approbativeness is thoroughly disciplined, in conjunction with active Ideality, it confers the peculiar charm of gracefulness, giving symmetry to all the motions of the body, harmony and apparently perfect naturalness to every gesture, ease to every action, and flowing elegance to conversation, and alto- gether results in that peculiar quality to the manners termed politeness. It loves to please, to gratify others, to play the agreeable, and hence makes its possessor desire to be sincerely and truly polite. When perverted there results vanity, affectation, self-praise, ceremonious- ness, aristocracy, etc. Approbativeness is located back of Conscientiousness, and on the two sides of Self- Esteem. When large it produces breadth and fullness in the upper and back part of the head. APPROBA TIVENESS. 75 [7.] Very Large. — You set everything by the good opinion of others, and are exceeding sensitive to praise or blame ; care too much for public opinion ; are inclined 10 be ostentatious, if not vain and ambitious ; censure mortifies and hurts you, whereas words of commendation greatly elate you ; you strive for notoriety, distinction, or respectability, and are inclined to be proud and exclusive. Restrain, [6.] Large. — You love praise, and are easily wounded by a word of cen- sure or criticism ; are affable, courteous, and desirous of pleasing ; are too anxious to please others, too ambitious to shine, and too much alive to the smiles or frowns of the public for your own peace of mind. Restrain. [5.] Full. — You value the respect and opinion of others, but will not go- far after it ; can endure censure when given in a proper spirit ; are not aristo- crat, yet like t) appear well, but are not over-anxious about appearances; arc courte >as, but not obsequious, and have a fine degree of ambition. [4.] — Except when powerfully wrought up by praise or reproof, you are rather independent and careless of public opinion ; you are not given to flattery or insincere compliments ; and are hardly enough disposed to prac- tice the graces of courtesy, or to assume a winning address. Cultivate. [3] Moderate. — You feel little regard for popularity; disdain and despise flattery, and are not to be flattered. Censure does not disturb you, and you care little for praise. Cultivate. [2.] Small. — You care little for the opinion of others, even that of friends ; lack self-appreciation, dignity, independence ; have too poor an opinion of yourself to command the respect of the world. — Cultivate. To Cultivate. — The right influence of Approbativeness exerts a wonderful effect on all we do and say to secure praise. Indeed, when properly directed it i-. a most powerful incentive to virtue and the prevention of vice. Its cul- tivation and due regulation then assume great importance. This is efiecte I by constantly placing before it that commendation of man- kind to which it i-. adapted. You should always seek to be praised, and never avoid it ; for this element was not created for naught, and should not lie dor- mant. As its absence deprives the mind of a powerful incentive to praise- worthy deeds, so it-> presence, duly regulated, renders us emulous t > do and become what will secure commendation, and thus redoubles every virtue and restrains every vice. You should cultivate ambitious desires, especially in the direction your tal- idicate. In all your .life-plans you should indulge a generous emulation !. In doing this you should keep your character spotless, and never t do anything disgraceful. Ever strive to assume those pleasant modes of action and expression, and agreeable manners and address, calculated to elicit encomiums. Say agreeable things a. often and as far as consistent with 76 SELF-HELP. the higher faculties, and avoid giving offence, unless when they demand a sac- rifice of popularity to duty. Never neglect appearances, especially in those little matters of life which win. Lis Restraint. — Few faculties require right direction more than this, and the wrong action of few occasions more evil — individual and public. As a general thing, people struggle for praise and commendation less for what they are than for what they possess. Especially is this noticeable in the direction of dress, whether it be in the dandyfied exquisite, or the fashionable, would-be aristocrat. The lady can not go to church unless she possess the latest style of bonnet, and if by accident the bonnet is not ready by the time specified, the going to church is not for a moment thought of. Salvation versus a new bonnet, and the bonnet wins. And when one of these women with misdirected Approbativeness is dressed out in her fashionable suit, omitting not one of all the gewgaws of fashion — how she flares ! One would think by the way she walks, and swings, and bends, that she was considerable more than a woman. Yet she is only a hu- man being, or perhaps rather a human fool, and she says so in practice — and actions speak louder than words — because she virtually rates her dressing above herself. Be her virtues what they may, she is ashamed of herself un- less enrobed — not in a neat, plain, becoming dress — but in a fashionable one. " How supremely ridiculous the idea, pre-supposed by fashion, that the mere form of the dress can add one iota to the reputableness of the wearer, or un- fashionable attire diminish aught therefrom ! Is man-made attire more praise- worthy than God-made humanity ? Is the man indeed so insignificant com- pared with the thing ? Shall silks and satins, ribboned off and tied together in fantastic shapes, be the standard of valuation ? Words fail to depict the many evils of fashion. Drunkenness, the crimes of all culprits, and even lf- centiousness, bear no comparison with it in the number of its victims. But all these evils are but 'as a drop in the bucket,' compared with its degrading influence on the soul. Let the meed of praise now bestowed on dress and outward adornments be awarded to intellect and moral 7vorth — let men be praised for their talents as much as for their coats, and women for her virtues as now for her fashionable attire — and what a mighty rush would this occa- sion toward intellectual attainments and moral excellence? Mankind would not then, as now, neglect their minds and live for their persons, but would labor and strive, with all the energies of their being, to develop by culture the exalted capabilities of their natures." Approbativeness should never be governed by the propensities, but always by and in the direction of the higher faculties. We should take pride and SELF-ESTEEM. 77 seek commendation in doing good, in the cultivation and exercise of our moral and spiritual natures, in the striving after aims and objects that will, when at- tained, ennoble us and make us more perfect — physically, mentally, morally. The seeking of adulation, encouragement, and praise in fashionably dressing, wearing of jewelry, gluttony, drinking, smoking, or any wrong whatever, in- variably results in deterioration — in a growth backward — of the physical and spiritual nature of the individual. Possessing a large development of this faculty, you should ever remember that you are altogether too sensitive to correction and reproof; that your feel- ings are often hurt when there has been no occasion ; that when you imagine yourself neglected the cause is entirely within yourself. Especially should you endeavor to lay aside and avoid that affected and artificial style of manners and speaking, and strongly endeavor to act out a natural life. As a help to this end you should walk, act, and feel as if alone, and not for ever looked at. I be so over-particular about your dress, style, and appearance. In se- lecting your articles of apparel do it on your own responsibility, and make and wear them as suits you best, without reference to what this or that one may suggest concerning them, and try not to care too much what people may say about it. Have less fear for the sayings ot that social tyrant, " Mrs. Grun- dy." Subject the faculty to the rule of conscience — that is, do what is right, and let the people say what they like. (13.) SELF-ESTEEM This faculty, when rightly directed, inspires self-respect, independence, self-reliance, nobleness and pride of character. It gives love of liberty and power, and an aspiring and willing disposition. Its right endowment and ex- ercise produces only excellent results. It sets a just estimate on the sayings, d<.i:ig-, and capabilities of the individual. Alone and unaided it give> the leverage power that helps out of difficulties. / will succeed is the language it utters, and with full confidence in its own resources, trusting fully its own capabilities, satisfied only with large and complel It seldom fails in aplishing the object aimed at. It never Stoops to demean or degrade it- self, but ;iims high, and aims for all. It will not endure restraint, or take ad- >n being its own man and master. Its right use is to give self-reliance, self-respect, dignity, . and a proper regard for our own :id Standing, and to impart a tone of ibQity and dignity to all our action , ed and perverted there re- 78 SELF-HELP. suits egotism, tyranny, arrogance, pride, haughtiness, self-conceit, presump- tion, impudence, and boasting. Self-Esteem is located above Continuity, and between the two organs of Approbativeness. To find it, draw a perpendicular line from the opening of the ear to the top of the head, which brings you to the fore part of Firmness, two inches from which (or a little less) lies Self-Esteem. When large, the crown of the head is high. [7.] Very Large. — You have the highest regard for self, and place it above everything else. You are haughty, imperious, proud, domineering, high- headed, and stiff-necked ; have a restless, boundless ambition to be and do some great thing ; lacking other strong faculties, you are liable to be proud, self-conceited, and repulsively pompous and overbearing ; you should culti- vate humility, and carry the head a little lower. Restrain. [6.] Large. — You put a high value upon self, and think more than enough of your own abilities ; are self-reliant, proud, and dignified ; seldom seek ad- vice, and never follow it when given, and will insist on being your own mas- ter ; are not satisfied with a petty business or moderate success, but aim high and desire to surpass all others — to stand at the head of your class or profes- sion. With large moral organs, you will command universal respect, but if governed by the propensities will be egotistical, haughty, and domineering, and rather feared and hated than esteemed. Restrain. [5.] Full. — You have a good degree of dignity and self-respect, without being proud and haughty, or greedy of power ; are disposed to listen to ad- vice, though you may not always follow it, and prefer the place of a leader to a follower. Respecting yourself, you will secure the respect of your fellow- men. [4.] Average. — You show the manifestation of this faculty mainly in combi- nation with those that are large ; but you are inclined, in the main, to place about a fair estimate upon yourself, and to act with a becoming degree of am- bition, dignity, and self-reliance. [3.] Moderate. — You rather underrate your personal worth and capabilities ; you lack dignity and manliness, and are apt to do and say trifling things ; are apt to put yourself upon an equality with the humble, unworthy, and infe- rior, and are too familiar with inferiors to be respected even by them. Culti- vate. [2.] Small. — You place a low estimate upon yourself; lack self-apprecia- tion, dignity, and independence ; are easily discouraged ; have too poor an opinion of yourself to command the respect of the world. Cultivate. To Cultivate. — No persons, be they never in so humble circumstances, but have some quality of mind that entitles them to an equality with their fellow- SELF-ESTEEM. 79 beings. You should ever remember that you place too low a valuation on yourself; that if you live a true and pure life you are just as good (if per- chance not better) as any other man or woman living. This feeling you should sedulously cultivate and assert. " I am a man (or woman), made in God's image, endowed with the ennobling elements of humanity, and no other man alive can say more. Try to appreciate and realize how exalted are these endowments conferred on you ; recount your better qualities, your good traits, your capabilities, and cultivate self- valuation in view of them. In the undertaking of any work, and the doing of it, assume a confidence of success, and an ability to cope with and complete it. Encouraging Self- Esteem enhances effort and excellence quite as much as exciting Approbative- ness — elevating all its aims and aspirations, and thereby redoubles both effort and success. As by aiming at the sun, though we do not hit it, we yet shoot much higher than if our mark were low, so this faculty inspires us to desire and attempt to do and become something worthy of ourselves, and should therefore be cultivated. You should ever study to appreciate your own self, and when you have learned the sphere Nature has adapted you to fill, never distrusting your own capabilities, you should do your utmost to rise therein higher and still higher. Let " Excelsior" be your motto, and let only perfect success satisfy you. You should choose and act for yourself, hearing advice but following your own judgment, always comporting yourself with dignity and self-respect — paying your own way through life, and never allowing yourself to be beholden or subservient to any — especially remembering that you underrate yourself, and that you require to hold up your head ; that you are as good as the generality of your fellow-men; and, above all things, never belittle yourself in your own eyes, or those of others, by doing anything small, mean, low, humiliating, or trifling — but, walking erect, always carry and express yourself with manly dignity and conscious elevation. To Restrain. — In the restraint of this faculty, or rather in its right direct- ing — f<>r it is more often pervcr ted than excessive — you should remember that your exalted notions are more apt to be due to inordinate Self-Esteem than real merit, and that therefore, be your talents great or small, you should never overrate them ; that you are too apt to put yourself forward; that more modesty would improve you. You should carefully avoid the proud, haughty, touch-me-not, imperious, I-am-better-than-thou bearing, which at all times is utterly contemptible. True greatness produces humility — not ostentation. 8o SELF-HELP. (14.) FIRMNESS, To succeed in any of life's en- deavors, be our talents what they may, we will require persever- ance, fixedness of purpose, decis- ion, stability, and tenacity of will, to reach the full measure of suc- cess. These great and vital re- quirements are furnished by Firm- ness. Perseverance and long- continued application will sooner or later conquer all things, while fickleness accomplishes nothing, but undoes to-day what it did yesterday. Many kinds of busi- ness require the expenditure of years of patient toil to build them up and make them profitable. Indeed, scarcely any truly valu- able end can be brought about in a hurry, and in general the great- er the good, the longer the toil requisite to effect it. Without Firmness little good can be accomplished, or little evil successfully resisted, nor can any man become distinguished for anything talented, great, or good. Perverted there results willfulness, obstinacy, stubbornness, unwillingness to change, even when reason and argument would require it. Firmness is located in front of Self-Esteem, and can be found by drawing a perpendicular line, when the head is erect, from the opening of the ear to the top of the head. Firmness lies from and back one inch or more. FIG. 24.— WM. LLOYD GARRISON. [7.] Very Large. — You are inclined to be obstinate and stubborn, and can not be either persuaded or driven ; have an unshaken stability of purpose ; are very persevering, tenacious, and averse to change, and oft-times defeat your own purposes by too great self-will. Restrain. [6.] Large. — You are very positive, determined, and set in your way; are not easily convinced that you are wrong ; can not be driven, and generally carry your point by persistent effort. With large Causality you may yield to rea- FIRMiYESS. Si son, or with large Adhesiveness may be persuaded by friends ; but with Com- bativeness and Firmness well developed adhere tenaciously to preconceived opinions, right or wrong, and never change a plan once adopted. Restrain. [5.] Full. — Like the preceding, [6], you show a great degree of decision when this faculty works with the large organs, but not otherwise ; are not set in your way, nor obstinate, and can change your opinions or purposes when they are shown to be erroneous or impracticable. With Cautiousness large you may evince irresolution and procrastination ; but with Conscientiousness well developed you can not be turned from what you think truth and right re- quire of you ; you are more easily persuaded than driven. [4.] Average. — When supported by large Combativeness or Conscien- tiousness, Causality or Acquisitiveness, show a good degree of this faculty, but you have not enough stability and fixedness of purpose ; are too easily in- fluenced by those around you, and too ready to abandon your positions if at- tacked. Cultivate. [3.] Moderate. — You lack steadfastness and persevereance ; are too much inclined to change ; too easily persuaded, and inclined to go with the current. Cultivate. [2.] Small. — You are fitful, impulsive, and fickle ; unstable and wavering ; have no will of your own, and, like a weather vane, shift with changing breezes. Cultivate. To Cultizate. — To cultivate and increase this faculty, ever remember that it is a necessity to success in all efforts, and therefore you should persevere and give nothing up until it is completed. Allow no obstacles, be they great or .small, to turn you from the end you aim at. Strive and encourage a mind and will of your own, and never allow yourself to be persuaded contrary to your better judgment. Steadily and continuously resist temptations, and remember that those who persevere and hold out to the end alone are crowned. Espec- ially never yield in the least where right is concerned. Moral decision is a virtue of the highest order. Firmness and Conscientiousness are located side -, and should always support each other in character. Hope is also lo- cated upon the two side, of the fore part of Firmness, so as to work in con- junction with it; and certainly nothing is calculated to excite Firmness more than confident hopes of success, and the two combined form one of the strong- fficiency and success. 7\< Restrain. — Try and realize the fact — and in your daily and hourly inter- oonrse with your fellow-men never forget the fact — that you are too obstinate* tent, and mulishly stubborn. Endeavor to see your error «>f character in thil direction, and ever endeavor to remedy it. You should especially en- deavor not to decide on any qnestil - until you are sure you are right. 82 SELF-HELP. You should ever hold yourself open to conviction and correction, and remem- ber that your excessive Firmness is liable to so blind your intellect and better judgment that you can not possibly see the full force of evidence brought against you, and that you are too hard to be convinced, too inflexible, etc. In short, you should subject your excessive or misdirected Firmness to your rea- son, prudence, justice, and other faculties. (15.) CONSCIENTIOUSNESS. FIG. 25. CONSCIENTIOUSNESS — LARGE. FIRMNESS — SMALL. FIG. 26. CONSCIENTIOUSNES — SMALL. FIRMNESS — LARGE. In all our endeavors, all our projects, plans, purposes, intentions, expres- sions, there is a right and a wrong — the violation of the right constituting the wrong. Unless this were so, no action or feeling could possess any moral character whatever, nor could any conception of right or wrong exist. The office of this sentiment is to impart to man a perception and a love of the right; an innate sense of accountability ; a love of justice and truth ; a regard for promises ; a faithfulness to trusts, etc., and a desire for the attain- ment of excellence and purity. " It renders man a moral being, and therefore accountable, rewardable, and punishable. He can no more help regarding right as right and wrong as wrong, or approving the former and condemning the latter, than seeing what he looks at, or being hungry when deprived of food. Nor can he escape out of its rightful dominion. All his thoughts, words, and deeds are rendered by CONSCIENTIOUSNESS. S3 this moral element of his nature either right or wrong — right when they con- form to the laws of his being or are normal, wrong when they violate them or are unnatural. The voice of this sentiment always declares itself imperatively with author- ity for the right. It is the high and noble representative in man of the at- tribute of justice in God. It inspires its own glorious spirit everywhere, and makes all hearts and all lives redolent and bright with its light. The faithful obedience to its dictates gives moral strength to overcome all difficulties, and makes a man a man — " the noblest work of God." Then injure it never, oppose it never, outrage it never, question never its teachings ; be true to its voice, heed its warnings, obey its dictates, walk by its counsels, comply with the letter and spirit of its law. Come what may, frown who will, hearken to the voice of duty. It is God in the soul, ever speaking to you a language beautiful as the words of heaven. The organ of Conscientiousness is located on the two sides of the back part of Firmness, and forward from Approbativeness, [7.] Very Large, — You are governed by the highest order of moral prin- ciple, and place moral excellence at the head of all excellence ; you are per- fectly honest, scrupulously exact in matters of right, and would on no account willingly do wrong. If you go astray from the path you have planned for yourself, you are tormented by remorse. You are inclined to be censorious, and make but little allowance for the faults and follies of mankind. Unless rightly controlled, you are liable to become morbidly sensitive in matters of, conscience. [6.] iMrge. — You hate whatever is unjust, and love the right ; are honest, faithful, ami upright in all your dealings ; feel guilty when conscious of hav- ing done wrong; ask forgiveness for the past, and try to do better in future; are very severe in your reproofs of wrong-doing, but will forgive those who show repentance. You always consult duty before expediency ; seek to know what is right, and then pursue it with singleness of heart ; but with a false education m:iy do conscientiously, and in the belief that it is right, what is really wrong; or with strong propensities may be led astray, but will quickly repent and seek to reform. You are perhaps inclined to be over -penitent and self-accusing, as well as too exacting and censorious with regard to others. [5.] Full. — You have good, conscientious feelings, and are honest and up- right in all your intentions, but may yield to the influence of stronger f.icul- higher promptings. You give expediency some weight, but are never wholly satisfied with yourself unless walking in the path of reeti- You generally strive after right and duty, but they are not always the g werning motive Vbu do not always resist temptation, ami often sin, but a^ often repent with sorrow and regret. Cull. 84 SELF-HELP. [4.] Average. — Unless when tempted by stronger faculties, you are in- clined to do right and to be guided by moral principle, but have not always the strength to resist temptation, and when you do wrong are inclined to just- ify yourself. You are too often governed in your conduct by expediency, rather than by considerations of duty or moral right. With large propensi- ties and moderate Self-Esteem, Veneration, and Spirituality, you may mani- fest much selfishness and but a weak sense of duty, honor, or honesty ; but with these conditions reversed, will be honorable and trustworthy under ordi- nary temptations. Cultivate. [3.] Moderate. — Your ideas of right and wrong are rather feeble, and you are inclined to allow interest, rather than duty, to rule, but may be restrained by Approbativeness or Cautiousness from dishonest or dishonorable actions. Cultivate. [2.] Small. — You have few conscientious scruples, and do right as a matter of policy, or through fear of the consequences of an opposite course, rather than from moral principle. Cultivate. To Cultivate. — In every department of life's plans and efforts clean hands and a spotless, vigorous conscience are indispensable to true and perfect suc- cess, and therefore every human being should ever strive to cultivate it — should ever endeavor to trample under foot promptly and unhesitatingly the first promptings that lead to the debasement and degradation of this inner voice of right and justice. Before beginning any plan in life — before making any promises — before do- ing aught that involves in any way your relation to your fellow-man, ask your- self the question : " Is this right ? Is it just ? Will God oppose it ?" And if you decide for the right, success must be yours, for your own conscience, unbiased by Self-Esteem or other prominent faculties, backs you up, and lends strength and approval to your efforts, and the eternal justice, love, and power of God is on your side. Then never attempt to stifle this heavenly monitor ; never sear its delicate susceptibilities ; never trample into the dust this attribute of justice in God, for in doing so you but debase and drag down your soul into the filth, into the blackness of death, and you retrograde into all that is wrong in life, and never possibly can grow into the right, pure, and glorious attributes that con- stitute a man loved of God. In deciding on a business to embark in, you should not only seek to ascer- tain that it is lucrative, or respectable, or easy, or even lawful, but is it just ? — and, being just, prosecute it in all its relations with rigid justice. Let no considerations whatever induce you to deviate in the least therefrom, and, be- HOPE. 85 sides an approving conscience, temporal prosperity is guaranteed to you by the flat of Nature. In all your relations of life, whether of business or pleasure, be truth per- sonified. Let your word be equal to your bond. Cut off your right hand rather than steal, and die rather than do a dishonest thing, and your success, prosperity, and happiness will be inconceivably great. (16.) HOPE. To ever look on the bright side — to ever anticipate the best — to prevent broken promises, business failures, immatured plans from disappointing and discouraging us, is necessary to a true enjoyment of life — and this Hope does. It gives when large a cheerful, happy, hoping, castle-building, good-time- coming disposition ; a fearless, gladsome, merry heart ; a soul alive with high expectations and glorious aspirations. '• United with Spirituality it forms faith. Large Hope and Spirituality give a strong and happy faith. Hope believes in a full redemption; trusts implicitly in the goodness of the Divine Being ; believes all will be well with mankind ; sees the future clothed in the radiance of perpetual day ; rejoi the full prospect of immortal felicity ; and sings a song ' of joy unspeakable and full of glory,' as a present pre-libation of the draughts of life it will here- after quaff."' Small Hope, especially if Cautiousness be large, produces despondi melancholy, a deploring, hopeless, down-in-the-mouth, gloomy cast of mind. The organ of Hope is situated on the side of the top head, in front of Con- scientiousness, and will be found on the perpendicular line drawn upward from the front part of the ear. [7.] Very Large. — You have unbounded expectations ; live largely in the future, and enjoy things more in anticipation than possession ; you build a world of castles in the air; everything desirable seems attainable. Vou are constantly disappointed ; never realize half of what you expect, and spend your life in a world of brilliant illusion-,. Restrain. [6.] Large. — You are inclined to expect too much from the future; con- template with pleasure the bright side of life's picture; overlook obstacl evils; attempt much more than you accomplish ; are sanguine, and rise above fible by hoping for belter things in future, and though disappointed • :i still ; are a linn believer in " the good linn- 1 .-111111- . -nine, .t, and joyous ; are liable to be led into extravi $6 SELF-HELP. extensive speculations on the most delusive grounds and with disastrous re- sults. Restrain. [5.] Full. — Your expectations are generally reasonable, and you often re- alize more than you expect ; are quite sanguine and enterprising — yet, with Cautiousness large, are always on the safe side. You are not often inclined to castle-building, and are neither desponding nor too much elated. [4.] Average. — You are inclined to expect and to attempt too little, rather than too much ; get too easily discouraged by the obstacles you encounter — some of them imaginary ; look on the dark side at times, and are disposed to be satisfied with the present, instead of looking forward to the future ; gener- ally count the cost, and make safe investments. Cultivate. I 3.] Moderate. — Your expectations for the future are very moderate; often look on the dark side ; are inclined to despondency ; lack enterprise, and are afraid to attempt any great undertaking ; make sure gains, but small ones ; live in the present, and have more fear than hope for the future. Cultivate. [2.] Small. — You expect little from the future but misfortune; see so many obstacles and discouragements ahead that you dare attempt very little, and are liable to become despondent and melancholy. Cultivate. To Cultivate. — This faculty, when large, spurs on to effort, and therefore contributes to success — for those who expect but little attempt and accomplish but little. Hence it should be the aim of all to cultivate and encourage its due development. Discouragements should never for a moment be allowed to depress you; but go on, renew the effort, and "hope on — hope ever." Never, when failure crosses your plans and purposes, supinely lie there, but bestir yourself, search out the cause, and again hopefully and joyfully resume the struggle. " Never give up the ship." If it storms to-day, to-morrow is the more likely to be fair. And when troubles lower and difficulties thicken, the true man will outride the storm by remembering that " the darkest hour is just before day," and that his lot, compared with many others, is quite comfortable. Remember that the exercise of this faculty redoubles all your faculties, and enables you to enjoy them twice — in anticipation as well as fru- ition — while gloomy forebodings blight present pleasure as well as blast all the delights of expectation. In all your troubles cultivate a cheerful, happy, hopeful disposition ; asso- ciate and mingle with the young, the merry, and the lively ; endeavor to ex- pect more than you do. Dwell on and recount all that has been favorable to you, and avoid thinking or talking of that which has been unfavorable. Bear in mind, particularly, that large Hope would look upon the same prospects very differently — that you behold them through diminishing and dark-shaded glasses, and hence should make due allowance. SPIRITUALITY. 87 To Restrain. — When relatively too large it renders its possessor visionary, chimerical, speculative, and liable to lose all by attempting more than can be accomplished. You should endeavor to offset excessive expectation by intel- lect. Dock off half or two-thirds from what you really expect to obtain, for this is all you may reasonably calculate upon. Say to yourself: " My hope so far exceeds realities that I shall not get half I expect," and calculate ac- cordingly. Go more slowly and surely. Do not try so many experiments, or enter upon so many schemes. Do business entirely on the cash principle in both buying and selling. Endorse for no one — not even your brother. Build fewer air-castles. Be content in the present, and do not hope so much for the future. Ever bear in mind that you are constitutionally inclined to overrate every prospect and to underrate every difficulty. (17.) SPIRITUALITY. This organ manifests that faculty in man which contemplates his spiritual relations. It gives intuition, faith, and trust in a spiritual state, and a belief in unseen realities. It is a matter of almost universal belief that there is a spiritual state and that there is a God ; that man is endowed with an immaterial principle — an nndlying soul — which sees and knows by intuition, irrespective of material eyes or reason, this conscious fact. Unless man possessed this faculty he could form no more idea or conception of anything not material, or of any- thing spiritual, than the blind can of colors. But for it the idea of God as a Spirit, of the immortality of the soul, or of an immaterial or disembodied spirit, would have been absolutely impossible. Spirituality is the prophet-seer of the soul, "the entrance-window of spir- itual light, the visiting-ground of angels, the communion-table of spirits. It is the door that opens into spiritual life ; and hence when it is strong, spirit- ual influences are very strong in the mind, and spiritual subjects are contem- plated with the most intense interest. It then confers upon the mind a readi- > believe in spiritual presences, and to credit pretended revelations from the spirit-world. It gives the feeling of the nearness of spiritual beings, and of the actual presence of the spirit-world. Hence they who have this organ largely developed, are very likely to believe that we are surrounded by spirits, that guardian angels attend US, and often whisper in OUT souls of coining event,, and give u-> intuitive impressions of important truths. And hence SS SELF-HELP. such persons are likely to live as though in the presence of angels — to live pure, holy, and consecrated lives. When they have otherwise well-balanced minds, they are indeed our noblest, our highest, and our purest human souls." When this organ is perverted there results superstition and an excessive love of the wonderful — and, with large Cautiousness, fear of ghosts. When small, the possessor believes only on actual evidence. It is small in skeptics, unbelievers, infidels, etc. This organ is situated immediately in front of Hope and Ideality, in the lateral parts of the anterior region of the top head. [7.] Very Large. — You have strong intuitive perceptions of what is right and best, and are led and governed by a species of prophetic guidance ; have faith in spiritual monitions, and are most likely to take the true course when you allow yourself to be guided by what you feel to be the right way. Unless well regulated and governed, are too credulous, superstitious, and a believer in dreams, ghosts, and wonders, and liable to be misled by them and so-called prophecies, as well as to become fanatical in religion. Restrain. [6.] Large. — You possess an internal consciousness of right, duty, truth, falsehood, and what is best ; love to meditate on spiritual things — the immor- tality of the soul, the future life, the existence and perfections of God, and the ultimate destiny of man ; combined with large Veneration, hold intimate communion with the Deity; and take a world of pleasure in that calm, happy, half-ecstatic state of mind caused by this faculty. In certain states of the sys- tem may be naturally clairvoyant — be forewarned in visions or in dreams ; perceive the highest truths by intuition, and even possess prophetic gifts. [5.] Full. — You possess a full measure of faith — of high, pure, and spir- itual feeling, and considerable intuitive inspiration, which, if implicitly fol- lowed, conducts to happiness and success through life; you desire to believe in all truth, yet are sometimes beset by doubts. [4.] Average. — You are not destitute of the inner light; have some spir- itual premonitions, and are not inclined to disregard the guidance of the in- ternal sense; but your intuitions are not always sufficiently distinct to insure their full influence, or your belief in their authority so implicit as to make them very potential in your life. Cultivate. [3.] Moderate — The spiritual part of your nature is not so influential as would be desirable ; you have rather indistinct perceptions of spiritual things ; lack faith ; believe little that can not be logically proved, and rely on evidence rather than on intuition. Cultivate. [2.] Small. — You perceive spiritual truths so indistinctly as rarely to ad- mit them ; must have proof before believing ; are not guided by faith; have no premonitions or warnings, and do not believe in them. Cultivate. To Cultivate. — Meditate on things divine. "Commune with your own VENERA TION. 89 soul and your God — not at all times, 'few and far between,' nor hurriedly, but daily and long. Shut the terrestrial door of your soul and open its celes- tial windows, and then give yourself up to spiritual reveries. Let your soul go out after God, and imbibe His spirit. Feast on His love ; contemplate His character as exhibited in His works. Assimilate and attune your feelings and innermost soul to His divine likeness. Put away all unclean thoughts and desires, and long after purity and moral perfection. Yet you need not shut yourself up in the dark. Natural light does not intercept but promotes spiritual. The open canopy of heaven, cultivated fields, deep, still forests, flower-bedecked lawns, murmuring brooks, beautiful or magnificent land- scapes — above all, the rising and the setting sun, morning and evening twi- light, the glowing east, the gold-tinted sky of departing clay — O there is a magic spell in these works of God which inspires us with a sense of His presence, and infuses into the soul those spiritual longings and emotions we would show how to cultivate." Especially can you cultivate this faculty by following your innermost im- pressions and premonitions. Man usually turns a deaf ear to its whisperings, and hence it ceases its guidance. You should follow when it leads, and it will lead again— and, obeyed, become a spiritual monitor in all the little as well as important affairs of life. To Restrain and Regulate. — Bring yourself down more to the every-day, practical realities of life; cultivate the terrestrial more and the celestial less, and confine yourself more to life as it is — to what and where you arc, instead of arc to be — to earth, its duties, responsibilities, realities, and pleasures. (iS.) VENERATION. II':. 27. — VENERATION— LARGE, PIG. 2& — VENERATION— SMALL. "luce of tin-; {acuity i^ that < You should contemplate Him as our lather — a Father ot love, not an austere autocrat — a God whose goodness is infinite, whose mercy is far-reaching, whose love is unbounded, taking in all who desire and long for it. By a daily, hourly, perpetual thank-offering strive assiduously to cultivate it. The fore part of this organ respects, reveres antiquity, etc. — and, when de- ficient, respect to superiors should be cultivated, treating all men with cour- tesy and deference, venerating the aged and infirm, and yielding obedience to our country's laws. To Restrain — is rarely if ever necessary, unless when there is danger of this sentiment running into fanaticism or religious monomania, when measures Bhoul I be taken to withdraw the mind from the c instant contemplation of subjects on which the mind is warped, and to counteract the perverted ten- by enlisting interest in worldly affairs, and by the exercise of th ■ soiling faculties in relation to it. 02 SELF-HELP. (19.) BENEVOLENCE. LARGE. One of the attributes required in the growth toward perfection of character, while on this earth, is that " we love our neighbor as ourself ' — that we let our hearts go out with sympathy and kind- ness to those whose paths lie across rugged, up-hill ground — that our daily desire be to make those surrounding us happy, as- sisting them by advice, encour- agement, and means into a more desirable growth — that we over- look the faults, mistakes, and wrong-doing of all. To this end is the faculty of Benevolence adapted. It gives kindness, and sympathy, and a self-sacrificing disposition. It is the motive force in the philanthropist and hu- manitarian. It produces the accommodating, neighborly spirit, and liberality of sentiment toward all mankind. The active expression of this faculty is seen in the asylums for the poor and the unfortunate, the hospitals, charity-schools, retreats, etc. , which are to be found everywhere in civilized society. But its noblest deeds are often done where no eye but God's can see them. "Wherever good has been done — wherever the hand of charity has been extended to relieve the wants of the human kind — wherever self has been sacrificed to bless others, there Benevolence has made her angelic plea, her voice has been heard, her spirit- prevailed. "But, really, the great field of Benevolence is in the every-day life of the masses of men. In the homes and daily actions of our fellows we witness its most beautiful and constant actions in the acts of kindness, in the words of charity, in the smiles of beneficence, in the watchings, and toils, and labors of men for each other, in the peaceful flow of life's duties and cares, in the -JOSEPH TRENT. BENEVOLENCE. 93 harmony of nations, in the peace of neighborhoods, in the union and happi- ness of families and associations, we witness the guardian spirit of Benevo- lence." It is located in the middle of the fore part of the top head, in front of Ven- eration. [7.] Very Large. — You have a large, loving, kindly heart, and are deeply and thoroughly imbued with a benevolent spirit, and do good spontaneously ; are charitable and forgiving ; have ready sympathies and an open purse ; with moderate or small Acquisitiveness, may impoverish yourself to assist others, or with small Conscientiousness, spend in charity the money which of right belongs to your creditors ; with large reasoning organs, are truly philanthropic, and take broad views of reformatory measures. [6.] Large. — You are kind-hearted, generous, delight to do good, and make personal sacrifices to make others happy — to sympathize with their sufferings and relieve their wants ; prefer to suffer yourself rather than to see others suffer; are charitable, forgiving, and merciful; with large domestic organs, will make great .sacrifices for family. [5.] En//. — You are kind and obliging, and show a good degree of neigh- borly feeling, except when the selfish faculties are predominant, but will not overtax yourself, and may allow selfish feelings to overcome your kindness; with large Acquisitiveness, are benevolent when money can be made thereby ; with large Conscientiousness, will be more just than kind. Cultivate. [4.] Average. — You are kind to those you love, especially if Adhesiveness be large, and may practice general benevolence through the influence of Ap- probativeness or selfish ends, but are not inclined to generosity and philan- thropy. Cultivate. [3.] Moderate. — Von arc not inclined to be obliging, but manifest a feeling of indifference in regard to the comfort or welfare of those around you ; are rather selfish and unsympathizing. Cultivate. [2.] Small. — You care little for the happiness or sufferings of others, so i you are yourself at ease ; you do but few acts of kindness, and do those grudgingly, and have unbounded selfishness. Cultivate. '/!' Cultivate. — To cultivate this faculty, you should always try to be more generous and less selfish, always remembering that the giver is even more blessed than the receiver. The right exercise of this faculty, in the very na- ture of things, renders i:- possessor happy, while selfishness interdicts one of kited enjoyments Of Our being. Hence, though all our faculties should be cultivated. Benevolence, more than any other, should be in con tan'. rving poor, the sick, and the maimed — illy that da , who are backward in telling their sorrows, and try to 94 SELF-HELP. aid them, and interest yourself in their wants and woes, as well as in their relief. You should endeavor to do good in person, and from love of it — feeding the hungry, clothing the naked, visiting the sick, and scattering sunshine and happiness wherever you go. And it is not required that you always give money, for you can frequently help the deserving poor more ef- fectually by helping them help themselves than by frequent donations. In- deed, this is by far the best way. Taking an interest in their welfare, you should help them secure employment, and by suggestions and advice en- courage them to persevering effort and eventual comparative success. Giving to mendicants of whom you know nothing often subjects the donor to impo- sition, as well as injures the recipients, by furnishing them the means of get- ting drunk and the like. There are always enough whom we know to be de- serving. " Yet acts of individual charity by no means constitute the widest or most profitable field for the exercise of this faculty. Men have minds as well as bodies. You can often benefit the rich even more than the poor. Not by condolence merely — often a source of great relief and comfort — but by reform- ing them. Mankind, from being thus wretched, are destined to be conceiv- ably happy. Every evil is to be done away, and every human power to en- joy developed. These are the largest fields in which to exercise Benevolence — fields all whitened for the harvest. Individual effort only lops off now and then a twig of the great tree of human woe. You can and should lay the axe at the root. Our world is full of causes that result in human depravity and woe. These causes must be removed ; and every one of us is under a moral obligation to do all we can to obviate them. To sleep over this glorious work is sinful; to engage in doing it is the greatest privilege of mortals. And to do it men require, more than anything else, a knowledge of the causes and cure of their miseries ; and we should all embrace and make every possi- ble opportunity for obtaining and diffusing this knowledge. In the glorious field of human reformation we should all labor with our utmost endeavors." Especially should you cultivate Benevolence in all the little affairs of life — in every thought, look, and action. Home can never be made happy without it. It is like the flowers that spring up in our pathway, reviving and cheer- ing us. It is like sunshine falling on the heart. It may be impossible for many to help with money and means, but kind words are within the reach of all, and you should ever endeavor to use them — to cheer a despondent fellow- man, to soothe him if he is wretched, to comfort him if he is sad, and so keep him out of the slough of despondency, or help him out if he happen to be in. There are so many words of the opposite kind flying in all directions — CONSTRUCTIVENESS. 95 sour words, cross words, fretful words, insulting words, overbearing words, irritating words, that it should be your special individual aim to let kind words have a chance to soothe, palliate, and help. And the doing of this will do you infinite good, for kind words bless him that uses them, and react upon the kind feelings which prompted them, and make them more kind. They add fresh fuel to the fire of benevolent emotion of the soul. Sydney Smith cut the following from a newspaper and preserved it for him- self, and you, dear reader, can not do better in the cultivation of Benevolence than following out the duty it inculcates : " When you rise in the morning form a resolution to make the day a happy one to a fellow creature. It is easily done — a left-off garment to the man who needs it, a kind word to the sorrowful, an encouraging expression to the striv- ing, trifles in themselves light as air, will do it at least for the twenty-four hours — and, if you are young, depend upon it, it will tell when you are old ; and if you are old, rest assured it will send you gently and happily down the stream of time to eternity. By most simple arithmetical sum look at the re- sult : You send one person — only one — happily through the day ; that is three hundred and sixty-five in the course of the year. And suppose you live forty years only after you commence that course of medicine, you have made four- teen thousand beings happy, at all events for a time." To Restrain is hardly necessary, only when it is misdirected. It is not required that you beggar yourself and family by lending, endorsing, or yield- ing to sympathy in opposition to judgment. Remember that those who so- licit help most urgently too often deserve it least. Whenever you give, give judiciously and knowingly. Never endorse for any person, or under any con- sideration. It is preferable to give outright, if you have a surplus, lending only what you can afford to lose. Give and do less freely than you naturally incline, strive to govern this faculty by intellect, ami be just before you are generous. (20.) CONSTRUCTIVENESS. Man is said to have been made in the image of God. God is a mechanic of infinite skill. lie built the universe, an infinitely sublime spectacle of me- chanical design and execution. The more man progresses toward a htgfa stan- dard of perfecti on the more will he be enabled to imitate God's handiwork. I — the making, building, mechanical ability — gives him the power in this direction. The houses in which we dwell, the costumes we 9 6 SELF-HELP. LARGE. wear, the carriage in which we travel, the towns and cities in which we con- gregate, the farms we cultivate, the paintings and statuary we admire, the places of travel, history, biography, poetry, romances we read, the millions of labor-saving machines with which we ply the busy concerns of life, the shops that dot the land all over, the railroads that girt our continents, and the ships and steamers that checker our seas, are all but so many living voices of this faculty. This faculty has administered as much to man's elevation, perhaps, as any oth- er in his mind. It is the first that is called into requisition in the act of civil- ization, and is that which furnishes us with all the conveniences and nearly all the comforts of life. This organ is sometimes perverted, and when such is the fact it leads to waste of time and labor in attempts to invent perpetual motion, or other impos- sible problems ; and, with deficient Con- scientiousness, it may employ itself in making counterfeit money, false keys, etc, etc. Constructiveness is situated just for- ward of Acquisitiveness. Its size may generally be told by a glance of the eye from a front view of the sides of the head. When it is large it gives a swell- ing appearance to the sides of the front head— its development giving breadth to the head above the zygomatic arch. FIG. 30. — ANTHONY TROLLOPE. [7.] Very Large.— -You manifest extraordinary mechanical ability, a passion for making things, and (with Causality large) great inventive talent. You take to tools naturally, can make almost anything, and almost seem to be master of all trades without having learned them ; you are constantly contriv- ing improvements, and might devote yourself to mechanical invention with great benefit to the world, if not to yourself. [6.] Larf a good handwriting. Drawing should be taught along with writing, for both consist in transferring to paper, and greatly aid each other. You should subscribe for an il- lustrated scientific paper, read it, and get interested in it. I Observe and study machinery and inventions and altogether call <>ut this faculty whenever the ehani To Restrain — i when the faculty unduly encroaches on our time 9 8 SELF-HELP. or other duties. You should give yourself more to the exercise of your other faculties, and less to mechanical invention and execution ; especially do not waste time in fruitless endeavors to invent perpetual motion and other chime- rical inventions. LARGE. (21.) IDEALITY. This faculty produces a percep- tion and love of all that embodies taste, refinement, beauty, purity of feeling and imagination. Es- pecially does it tend in the direc- tion of perfection. '* Perfection is its grand end. For perfection it was made. In perfection it finds its delight — its dream of joy, blessedness, and hope." Perverted, there results over- fastidiousness, sickly refinement, extra neatness, and a distaste for e very-day life. The organ of Ideality is located directly above Constructiveness. When large, or very large, the sides of the head where the hair makes its appearance are widened and heightened, but when it is small they are narrow and de- pressed. [7.] Very Large.— -You have the highest degree of refinement and taste, and an intense love for the exquisite, beautiful, and perfect ; live in an ideal world ; have a most glowing and vivid imagination, and with the mental tem- perament and a good development of the reflective faculties, Construction, Imitation, etc., are capable of achieving success in the highest, walks of po- etry or art ; give a delicate finish and touch of perfection to every act, word, thought, and feeling, and find few things to come up to your exalted standard of taste. Your danger lies in the direction of extra fastidiousness and the ty- rannical domination of the ideal, shutting you out from all participation in the interests and enjoyments of the real world around you. Restrain. [6. J Large. — You are refined, tasteful, and imaginative, and appreciate and IDEALITY. 99 enjoy beauty and perfection wherever found, especially in nature ; have high ideas of propriety in expression and conduct; are graceful and polished in manners ; have lofty aspirations, and incline to strive after perfection in char- acter and performance, and desire to obviate blemishes. [5.] Full. — You are not wanting in a good share of taste and refinement, do not possess a high order of them, except in those things in which it has been vigorously cultivated ; you appreciate elegance and polished manners, and have elevated notions of the proprieties of life, but are not sentimental, fanciful, or over-fastidious. You love adornment and display, but are not dis- posed to sacrifice the useful to the ornamental. [4.] Average. — You prefer the plain and the substantial to the ornamental ; live in a real, every-day, matter-of-fact world, and never soar into the vision- ary, or wander enchanted in the realms of the ideal. You are rather plain in your manners, and in talking or writing make use of few figures of speech, preferring to say what need be said in the most direct and literal way. Cul- tivate. [3.] Moderate. — You rather lack taste in manner and expression ; very plain in speech ; have little of the sentimental or imaginative ; care nothing for art, poetry, or the beautiful in nature, and your character is lacking in ele- vation and refinement. Cultivate. [2.] Small. — You are essentially lacking in all that appertains to taste and refinement, beauty and sentiment, and are extremely utilitarian. Cultivate. To Cultivate. — As has already been written, Ideality is an essential requi- site in the attainment of purity and perfection of character and soul, and for this reason its cultivation should be assiduously longed after. First, you should avoid all habits that tend to blunt the sentiment — and the principle of these are the use of alcoholic liquors, tobacco, and indulgence in the habit of swearing. The exercise of no other three habits so debases, degrades, and drags down into the filth the soul of man. It seems to me one of the lute impossibilities that a man can smoke, chew, or snuff the dirty, filthy, poisonous, narcotizing plant — tobacco, and at the same time have a taste for the beautiful in nature and art — a regard for the graces and refinements of life, or the remotest tendency toward a growth into the regions of higji esthetic culture and perfection of character. The drinking of alcoholic liquors, whether itely or in excess — even more than tobacco — prevents the growth "t the high order of development, for its effects are noticeable in the brain itself — the thought-chambers of the soul, blunting and impairing the tte sensibilities of the nerve filaments of the brain — the strings on which the divine harmonies of the* soul are wafted to the physical The hi uring qualities of the soul can not find expression ioo SELF-HELP. through a brain saturated, or even tainted, with beer, wine, whisky, brandy, etc. Only the low, gross, and animal find expression, and hence the sure, though perhaps slow, growth down-wards. Swearing, which has been alluded to elsewhere, is in itself, its exercise, a complete barrier to the attainment of large Ideality, and therefore is to be avoided. You should be careful in the choice of your associates, choosing only those who have a high regard for the refinements of life — whose tastes, aims, and desires are for the true, the pure, the good ; and ever shun and avoid all associates whose tastes lie prone with the filth — lewd conversations, vulgar expressions, licentious and low aims, drinking, swearing chewing, etc. If you believe in a future, and that our condition and position in tJie future will be decided by the degree of develop- ment in the attainment of perfection while in this world, you must now and for ever abolish, in all forms and wider all conditions, the use of tobacco and alcoholic liquors, and the avoidance of swearing and licentiousness. Avoiding all habits that prevent a growth of this faculty, you should then strive to cultivate a love for the beautiful in nature and art. You should view and admire the wonderful, the glorious and majestic in nature — from the star- ry sky to the flowery earth; from the radiant pole to the flashing meridian ; from the tiny insect to the omnipotent God. The rippling brook, the leap- ing cascade, the silvery stream, the sloping hill, the majestic mountain, the flowery lawn, the leafy grove, the graceful willow, the clinging vine, the morning dawn, the golden sunset, the starry canopy of night, the floating cloud, the torrent of rain, the lurid lightning, the rattling thunder, the radi- ant bow of promise, are all beautiful, and all inspire Iueality to active exercise. Few things purify and chasten the grosser manifestation of the passions, or elevate the soul, more than the study of Natm-e ; and yet her beauties are comparatively a sealed book to most of her children, because they have no eyes to read, no time to contemplate them. You should read books the style of which is finished and sentiments ele- vated, especially good poetry ; cultivate a taste for the fine arts ; practice per- sonal neatness and elegance ; try to express yourself with beauty in conver- sation, and perpetually endeavor to imbibe and admire this sentiment from Nature's inexhaustible stores of beauty and perfection. To Regulate. — When perverted this faculty causes much mischief. From abnormal Ideality springs that most pernicious passion of novel reading — a practice that does an infinity of harm in a score of ways, but especially in the direction of the social faculties ; and to women more than men are they es- pecially injurious. You should avoid them, and seek exercise for your mind in the direction of the practical realities of every-day life. SUBLIMITY. .101 Another perversion of the faculty consists in neglecting natural beauty for artificial. Overloading the body with fine dresses of fashionable cut, and be- decking the fingers, ears, and person with jewelry, does not imply true taste and refinement. A super-abundance of jewelry — finger-rings, ear-rings, breast-pins, etc. — is especially obnoxious to a lover of simplicity and refine- ment, and only approaches nature in so far as it resembles the savage in his war-paint and feathers. A neat, tasteful, and harmonious simplicity in your dress will indicate that you possess the elements of a true refinement — for art is beautiful only when and as far as it follows nature. Finally, you should remember that in you the ideal and imaginative exceed the practical, and that you must try to realize that air-castles and ideal men and women are rather out of place in a rough, practical world like this. Do not refuse to associate with others because they do not in all particulars meet your fastidious tastes. (n.) SUBLIMITY. The office of this organ is to manifest that power of mind which recognizes the grand, the vast, the magnificent and sublime in nature, art, feeling, ac- tion, and thought. It enables the soul to appreciate, and fills it with sublime emotions on beholding rugged, towering mountains, the thundering cataract, the great ocean, the lightning's flash, the roar of thunder, the commotion of the elements, the star-spangled canopy of heaven, or any other manifestation of the Almighty's power. When united with strong intellect it gives width, comprehensiveness, and grandeur to the intellectual conception, and gives a peculiar pleasure in contemplating and studying the sublime works of the universe and it-, < kxL Sublimity i ■> located directly in front of Cautiousness, and behind Ideality. When large it gives great width to the middle of the top head. [7.] Very Large. — You appreciate and admire in the highest degree the wild, tli'- romantic, the grand, the sublime, the illimitable, tin- eternal, the in- finite; have a real passion for mountain scenery, vast prospects, foaming breakers, and roaring waterfalls ; enjoy with the greatest zest "the war 01 ■ — thunder, lightning, tempest, the ocean in a storm, the surging rush of a swollen stream in a freshet — whatever is magnificent or awiul; template the seemingly boundless < ! ocean; the glorj >i is; and above all, (with Veneration full or large,) thi nipotence of the I the infinitude of His work . In writing or speak- 102 SELF-HELP. ing, you are inclined to use high-sounding words and metaphorical expres- sions, and must guard yourself against verbal extravagance and bombast. In other respects there is no need to restrain. [6.] Large. — Your manifestations are like those described in [7], except in a somewhat lower degree. With a good development of the intellectual organs, you will take comprehensive views of subjects, and give a wide scope to your thoughts and investigations. [5.] Fall. — You enjoy the grand, the sublime, and the magnificent, and ap- preciate mountain scenery, the vastness of the ocean, and the awfulness of the tempest, but in a lower degree than [7] and [6], which see. [4.] Average. — You manifest only a moderate degree of this element of character, under ordinary circumstances, but when the organ is powerfully excited, may enjoy sublimity and grandeur very highly. Cultivate. [3.] Moderate. — You are rather deficient in the manifestation of this faculty. Cultivate. [2.] Small. — You care very little for the grand and sublime in any form. — Cultivate. To Cultivate this faculty, you should endeavor to appreciate and admire the grand and majestic in nature — contemplate sublime scenery, and, above all, the infinitude of God as manifested through His works. (22.) IMITATION. This faculty furnishes the aptitude to imitate, copy, take pattern, do as oth- ers do, etc. It is an organ that entirely lacks originality. " It is the spring of no new thought. It wishes to walk in no untrodden paths. It always wants a guide, a pattern. Give it a pattern and it can do almost anything im- aginable. But without a pattern it is powerless. As a mechanic it works af- ter a pattern; does what it has seen done and nothing more. This mental faculty assists the mechanic very much, for it enables him to imitate every thing that he has seen in mechanics, and this, added to the inventive power, gives him a two-fold advantage. But for this faculty every human being would be obliged to originate everything he did, and his mode of doing it, in business, science, mechanics, and even all the trifling affairs of life." The organ of Imitation is located on the two sides of Benevolence. [7."} Very Large.. — You are a consummate mimic, and can imitate almost anything ; with Mirthfidness large, have a taste and talent for acting and of representing life to the letter, and can keep others in a roar of laughter ; MIRTIIFULXESS. 103 while speaking you gesticulate almost constantly ; impart an uncommon amount of expression to the countenance when animated. Restrain. [6.] Large. — You have a great ability to copy and take pattern from others; can act a part in an assumed character, and readily adapt yourself to different circumstances, take on any mood you choose, and act out its proper manifes- tations ; can be any body else just about as easily as your own proper self; are able to imitate the voice, gesture, mode of walking, expression, etc., of your friends and acquaintances to the life. [5.] Full. — You can copy quite well, and have good imitative powers, and can personate others very well when you try, but are not particularly inclined to assume a character or follow an example unless stimulated thereto by more influential faculties. [4.] Average. — You can copy tolerably well when this faculty is excited and backed up by other organs, but have no strong inclination to mimic or imitate others ; you prefer to be yourself rather than anybody else. [3.] Moderate. — You manifest little inclination to take pattern from others, or to be a mere copyist ; are disposed to strike out into new paths ; work on a plan of your own and seek originality. [2.] Small. — You have your own way of doing things, and seldom willingly copy anything or take pattern from anybody. Cultivate. To Cultivate. — This faculty, when rightly cultivated, tends to general pro- gress and enjoyment, and therefore should be assiduously cultivated. You should imitate whatever in others will make you better and improve you men- tally or physically ; but you should ever earnestly strive against copying the vices of mankind. Manners, expressions, sentiments, ideas, opinions, and everything that in the copying will develop a higher culture, you should copy. You should try your hand at drawing, making patterns and models, and every species of copying and imitation, as well as conforming to those around you. Try to become what they are in their best parts, and do what and as they do. To Restrain. — You should strive after a larger personality in thought, doc- trine, and everything that goes to make character, and be less a parrot and echo of other people's individualities, and cultivate the original and inventive in everything. (23.) IflRTHFULNESS. Laugh and be happy is a trite saying, and true as it is trite. Few things :, respiration, Sensation, and mental action more than a real hearty laugh, and certainly few things are more pleasurable. This the faculty 104 SELF-HELP. of Mirthfulness does, enabling us to perceive differences or Incongruities, and the disposition or ability to joke, make fun, and laugh at the improper, unbe- coming, etc. " It is quick to perceive absurdities, is always on the look-out for all incongruous, inharmonious, inconsistent things and ideas. And often so ludicrous are its conceptions that it sets every member of the mental faculty into a roar of laughter. It is the maker of wit, fun, humor, sport, merri- ment, mirth, and all the family of rare laughables. When this is joined with Combativeness and Destructiveness, it makes ridicule, sarcasm, venom-toothed sallies of wit, and that whole family of despicable serpents which bite while they laugh." The organ of Mirthfulness is located outside of Causality and forward of Ideality. [7.] Very Large. — You have a remarkable disposition and capacity to make fun ; have a great love for jokes and the ludicrous, and are always laughing and making others laugh ; with Ideality only average, are in danger of be- coming too comical, if not clownish, descending to low, coarse jests, and of making fun on solemn or unsuitable occasions. Restrain. [6.] Large. — You can fully appreciate a joke, and enjoy a hearty laugh at the absurdities of others, and delight to make fun out of everything, and can keep a company in good humor by your mirthful sallies. With large Com- parison and Combativeness, would be capable of severe sarcasm. Restrain. [5.] Full. — Your capacity for appreciating wit and humor is good, and you have considerable ability for making fun ; are witty, playful, and humorous, especially under the stimulus of jovial company, but are not remarkable for the manifestation of this faculty. [4.] Average. — You may enjoy wit and humor, and appreciate a joke under a powerful excitement of this faculty ; but in general you are sober, serious, and sedate, and not inclined to encourage laughter or fun-making. Culti- vate. [3.] Moderate. — You are rather too seriously inclined, as a general rule, but may occasionally manifest considerable playfulness and humor. If Com- bativeness and Approbativeness be full or large, you may not always take a joke so good-humoredly as you ought. It will do you good to cultivate good humor and to laugh more. Cultivate. [2.] Small. — You are rather slow to perceive the point of a joke, and are seldom able to turn back a witticism aimed at yourself; are not inclined to laugh, and perhaps think it foolish or wrong to be jovial or merry. Culti- vate. To Cultivate. — The faculty of Mirthfulness is always promotive of good — contributing to health, longevity, and happiness — and therefore should always PERCEPTIVES. i°5 be exercised. To this end you should get rid of the idea (if you possess it) that it is undignified or sinful to laugh. This natural element of the mind was created to be exercised, and such exercise, so far from being sinful, is even a duty ; nor can you always keep on a long face without injuring your health, blunting your faculties, and abusing one of Heaven's choicest bless- ings. Therefore increase its action by noticing and laughing at the ridiculous. Make fun. Take jokes without getting angry, and return as good as you get. Engage in lively conversation and pleasant associations ; read witty books, and always cultivate a jovial, pleasant, humorous manner of speaking and acting. To Restrain. — You should avoid ridiculing what is not only not ridiculous, but actually right, and cease hunting for something to laugh at and make fun of ; avoid turning everything into ridicule, and cultivate sobriety and rever- ence. Especially do not wantonly abrade feeling and cause pain, for this fac- ulty was created to give pleasure instead of pain. PERCEPTIVES. l-ic. 32. SMALL. FIG. 33. LARGE I'll;, and RSP, '111-- perceptive faculties bring us into relation to all thai constitutes life, and enable as to realize and appreciate the physical qualities <>f material things, in this manner pave th .• way to the acquaintance of knowledge and wisdom. io6 SELF-HELP. Large Perceptive and moderate Reflective organs give great attention to external things ; great practicality and love of details ; great power to pick up knowledge from observation, and great educability, but only a moderate share of reflective or speculative sagacity. While large Reflective and moderate Perceptive organs give the Socratic, the Baconian style of intellect — all spec- ulation — little practicality or attention to external details. A proportionate state of these two classes of organs gives a fair average of both perceptive and reflective comprehension, and is the most favorable. (24.) INDIVIDUALITY, large. The first necessity to many, as involving intellectual effort, is the ability to recognize things and facts — to observe, see, and exam- ine, and this the faculty of Indi- viduality does — being, as it were, the door through which most all forms of knowledge must enter the storehouse of the mind. " Its office is that of fact- gatherer. It is the seeing, perceiving faculty. It takes cognizance of things as things, of facts as facts, without relation to any other things or facts. The properties and quali- ties of things it does not recog- nize, but simply sees everything as an individual existence. Nor does it name or classify the ob- jects which it sees. Those works are left to other faculties." The organ of Individuality is located in the centre of the lower part of the fore head, immediately above the top of the nose. When large it produces breadth, projection, and descent between the eyebrows at that part. When small, the eyebrows approach closely to each other, and lie in a nearly hori- zontal line. FIG. 34. — THOMAS CARLYLE. IXD1VIDUALITY. 107 [7.] Very Large. — You have extraordinary powers of observation, and an in-atia!)le desire to see everything, and to know all about whatever comes un- der your observation. You are very minute and particular in the observation of things, and are impelled to individualize everything. [6.] Large. — You have a great and practical ability to observe men r.nd things, and a great desire to see, know, and examine ; see whatever is trans- piring around you, and are characterized in this respect as [7], only in a lower degree. [5.] Full. — You are a good observer ; keep your eyes open to some pur- pose ; see clearly whatever is readily observable, but are not inclined to a very close scrutiny, or to the scanning of minute details. You have a desire to see and examine things generally, but do not allow this faculty to assume a controlling influence in your character. [4.] Average. — You are capable of observing only the most conspicuous objects, or such as interest other and larger faculties, and then more in gen- eral than in detail. Cultivate. [3.] Moderate. — You have only ordinary observing powers, and, unless the faculty be specially stimulated, take but little notice of things, and are con- stantly vague in your descriptions of what you have seen. Cultivate. [2.] Small. — Your observing powers are feeble. You use your eyes to so little purpose that they might almost as well be closed. Your notions of what you have seeen are very vague. Cultivate. To Cultivate. — To be well informed on the different essentials that relate to our surroundings is a requirement that all should possess. To attain this in- formation you should assiduously cultivate your Individuality by noticing whatever comes within your range of vision, and observing attentively all the little things d me and said by everybody. You should, whenever out walking or traveling, notice and study the character of the people with whom you may c nne in contact, their face and manners, their style of dress and actions. You should attend fairs and exhibitions, r.nd notice minutely everything, so as to be able to talk about them in after time. The study of natural history, anat- omy, mineralogy, and chemistry, will greatly assist in developing this faculty. An excellent suggestion for developing this organ — in conjunction with Form, Si/.e, Weight, Color, and Eventuality— is with a companion to walk at an or- dinary gait past a shop window containing a variety of good-., and looking in it as passing. After you have passed it, record with a pencil on paper as full ription as possible of all that your observing power-, have been able to note while passing, and then c impare notes with your companion. Persever- 1 this simple exercise will develop a wonderful ability for taking in thro if of Individuality all that i-> transpiring around you. ioS SELF-HELP. To Restrain is seldom necessary; but, when required, you should exercise your Reflectives more and your Individuality less. Especially should you guard yourself against obtrusiveness in exercising your curiosity or passion, for observation. Do not so far forget good manners as to stare impudently at any one. Try to think as well as look. (25.) FORM. LARGE. FIG. 35. — RUBENS. FORM, SIZE, AND COLOR. The organ of Form enables us to see and remember all peculiarities of figure, shape, and feature of whatever passes before it. Hence it observes accurately the form of faces, persons, and things, and remembers them from their forms. Persons having this organ large usually have an excellent memory of persons, and seldom forget any one whom they have once seen. With the aid of Con- structiveness it gives the ability to re- produce the forms of persons and things — to make models, patterns, pictures, statuary, etc. It is located below Individuality, at the root of the nose, and when large widens the eyes, and pushes the eyeball toward the external angle, a little out- ward and downward. [7.] Very Large. — You possess an extraordinary ability to observe and re- member shapes and forms, and are an excellent judge of configuration. You hardly ever forget a face or figure that has attracted your attention. [6.] Large. — Your memory of faces, countenances, forms, looks, etc., of persons, beasts, and things once seen is excellent, and you are a good judge of symmetry, proportion, and beauty of form; can remember names by see- ing them in writing. [5.] Full.— You have a good recollection of faces and forms, but not re- markably tenacious, Your judgment of configuration and symmetry is very fair. [4.] Average.— You have a tolerable development of this faculty, and with SIZE. 109 practice may recollect countenances, shapes, etc., with considerable distinct- ness. Cultivate. [3.] Moderate. — Your memory of faces, forms, and shapes is neither very distinctive nor very retentive, and your ability to recognize persons is poor. Cultivate. [2.] Small. — You have a very feeble recollection of faces, and soon forget the appearance of things you have seen. Cultivate. To Cultivate. — Study the shape of everything you desire to remember, and such sciences as involve configuration — Botany, Conchology, Phrenology, Physiognomy, etc. Notice particularly the detailed configuration of persons you meet, and after a time set down on paper all that your memory has re- tained of their form. To Restrain is not necessary. (26.) SIZE. This faculty determines the size and proportion of the objects which Indi- viduality sees. It measures length, breadth, thickness, height, depth, di- mension, distance, etc. ; compares objects with respect to size. It gives a good ability to remember the size of whatever Individuality perceives. It measures distances correctly with the eye, and everything that pertains to size. It is a necessity to mechanics, geometricians, architects, artists, etc. The organ of Size is located at the internal extremity of the arch of the eyebrows, on each side of Individuality. [7.] Very Large. — You have great ability to judge of magnitude; can de- termine very closely by the eye alone the length, breadth, or height of an ol>- have an accurate eye for proportion, and detect at a glance any depart- ure from perfect correctness in this respect. [6. ] Large. — Ybtl have an excellent eye for measuring angles, proportions, and dimensions; are a good judge of harmony between the different parts of a thing, and are annoyed by a want of proportion, or a departure from accu- racy in the lines of direction. [5.] Full. — You possess a good share of the ability to measure by the lUt re