v ^ ~ „^^ : gwyv> ^ WîW^^Oy^Ç VwwWyMyyv'y^ *vywyv* vw ~ jw $w^ Vvvvww tmMmmmmmM, LW^vWyv W* w " rEI * LIBRARY OF CONGRESS. J ' | : -Brvr mwitr fcf, the bodv is mois , h)t, 'resh, fleshy, fair, ?of , hai y; the hair light or chestnut « olor; we find livt-lv red lace, i a 1 ural blush, iariie bre et ->nd a d eh ulders, s >ft, n o'st and full pulse, spittle sweet, 1 w \oice, biie or I r wn eyes. Activity, energy wiihout much endurance, inc >n ta »- cy, levity, affability, pleasantness liveliness, mirfc and laughter ; actions quick and s>metinr*s violent, dre ms of red things, beauty, feastin/, pleasures; the chief aim of this temperament is love; sickness ( f the ii fl mmatory kind, such as fevers, but not very dangerous, cure 1 by antiphlogistic regimen such asb'eeiing, fonly in aoopleiic symptoms,) the use of acid-», cathartics the use of free air, substan-* s of the negative influence. It is more liable to intemperance, insanity or consu rpti >n, and will sooner be sick than any other temperament, and in that oase w r ants animal food, and substances of the positive kind, it possesses more iron, etc.; it is opj o ed 1o the melancholic or nervous. Sanguine Muscular or Athletic It takes ihe n iddle way between the sanguine and the bilious, on account of the 1 >comotive apparatus (ihe ma s^les and the fibrous system J being greatly exerted by labors in men of either sanguine or bilious temperament. It pos- sesses herd I ones, strong nerves, rigid fibres, solid hips, muscles harsh- ly expressed, prominent breast, small head, no sensibility, obtu e feel- ings, little application, considerable appetite, predisposition to tétanos, and little resistance to diseases; it aims at taking every thing by storm, and belongs to temperate climate. Sanguine Genital. It takes the next rank after the muscular be- tween the sanguine and the bilious, on account of the hairy body, mur'- beard, sensuat love, cerebellum prominent. Its abuse is known by emaci *tion, a particular discoloration of the skin, a voracious and insa- tiable appetite, abatement of the understanding, little memory, little dispos tion to work, eyes dull and w r eak, dilatation of the pupils, bluish circle and retreating orbit. Sanguine Bilious Pure. Th3 best combination of tempe ament for men. Subcutaneous veins apparent, middle plumpness, boldness, courage, indefatigable constancy, capability for the greatest achieve- ments, dark complexion. Sanguine Lymphatic The best combination of temperament for women. Amability, mildness, health, longevity. Sanguine Nervous. Although the sanguine is opposed to the ner- vous in poi t uf diseases and cures, it is not in other respects, and they can be united with each other ; this temperament gives inconstaixy, shortness of action, smartness. Sanguine Bilioso-atro-nervous. Irascibility, hastiness and liabil- ity to the greatest excesses in virtues or in vices, eccentricity caused by I anions. Section 3. THE BILIOUS. — The bilious or choleric temperament prevai's generally more in the autumn of life, that is to say, among persons of perfect virility from the age of 29 to 63. It is caused by the predominance of the veinous blood together with the sensibility of the digestive organs, such as the stomach, the duodenum, the intestinal canal, the spleen, the larger size of the liver for the secretion of a larg- er quantity of bile. The sensibility of the nerves s rather quick, and TEMPERAMENTS. 27 the irritability is great, the body is hot, dry, lean, hard, hairy, has a yellowish or brown skin, black hair; firm muscles; dry tongue and mouth; spittle bitter; hard, soft and often beat ng pulse; eyes of every color, dark generally and more inclined to green; great appeite of the stomach, whether good or depraved; projecting bones. A>> bi- tion is the chief aim; the brain is active. It has decided activity, strength, ambition, perseverance, actions quick, energetic and constant, inquietude, hatred, jealousy, irascibility, premature development in youth of the moral faculties, suscepti ility; it possesses more iron, carbon, etc., it. has dreams of yellow things, of brawls, fights and quarrels ; diseases rf the liver and stomach cured by exciting proper excretions, by usin£ évacuants, by purging and by observing more reg- ular i y in the diet than by taking medicines. It is opposed to the lym- phatic ; it agrees better with cold countries, although it belongs to the hot. Bilious Sanguine. Activity determined and a longer tim^ snstain- ed than in the sanguine bilious, with well combined and executed plans. Bilious Nervous. Great mental power, perspicacity in various achievements. Bilious Lymphatic. Strength of mind and body with indolence and heaviness. Bilious Sanguine Atro-Nervous or Atrabilary Extreme susceptibility, ira-c:bility, aptness to eccentricity caused by determina- tion to act. Section 4. THE NERVOUS OR MELANCHOLIC.— The ner- vous or melancholic temperament prevails generally in the winter of life, that is to say, among old people. It is caused by the excessive sensi- bility and delicacy of the nervous system affected principally with >he black acrid bile ; the excretions of the latter as well as of other organs are performed too strongly in proportion to the secretions, and t' e mucous membrane is more subject to be irritated, and the cellular tis- sue to become more thin and worn out. That predominance originates f om the abuse either of the sanguine or bilious temperament ; although be : ng thereby, the rr t stage of a disease, it is a real confirmed temper- ament, as being both the last stage of them, and the highest state of vital sensibility. The effect of the acrid humors produces an insensible consumption coming with age, hastened by too much exertion of the body, either in sensual pleasure*, or by too much exposure to cold ; it may be accelerated by obstructions in one of the organs of the ab !o- men, by an un iue proportion of strength, sympathy and relation between the noli s, the liquids and the fluids, by the great influence of the soul over the body, indulging in intense studies, in grief,, in all moral passions concentrated, good and depraved, and by whatever tends either to raise the spirit in contemplation with God, or to deject it down so as to cause a forgetfulness of the ca«e of the body; all those derang-me ts produce a disorder in the polarized currents of the body and in the dispensation of the electro-nervous fluid for its vital action. In this temperament, the body is dry, cold, lean, smooth ; it has fine thin hair, gloomy and leaden colored face; vivacity in the sens*- tion, the chest narrow and compressed, the abdominal muscles constrict- ed ; spittle little and sour; hard, rare and little pulse, general emaci- ai n. Delicate health, MiiaU muscles, irritability, actions quick and short; lit ie endurance, fondness for vivid sensations, stability in cog- 28 PHYSIOGNOMONY. itations, constancy in the achievement of the thing intended, love of study, intent on gloomy objects, greatly oppressed by fear ; amourous passions excited more by the effects of th * imagination, which is often generally vivid, than by need and capability ; great susceptibiiy, imag- ination, faith, hope, charity, all passions good and bad easily excited; dreams of black and terrible things, ghosts, beasts, choaking, etc. It is opposed to the sanguine. It possesses too little iron, carbon, lime, etc. The diseases are of two kinds ; the nerves are either overstimu- lated by some agent, such as lightning, eager expectation, any passi n, or they are tending to a torpid state such as atrophy, paralysis, etc. In the former case, (as we have mentioned in the note on page 23, J there is an increase of action and we use antispasmodics such as water, etc., with air, light diet, etc. In the latter case there is a dim- inut on of action, then we use st muli, such as electricity, magnetism, (animal or mineral,) spirits, camphor, friction, etc. and in general in ail nervous diseases, we use magnetism, (animal or mineral,) the stimulus of imagination, faith, hope and charity. Nervous Pure, Mild. It is the first division of the nervous, a deranged state from the sanguine, the sensibility of the nervous s\stem plays the greater part. It produces emaciation, smallness of muscles, softness ike in atr phy. It is the first descending scale of the nervous temperament. Nervous Lymphatic Vaporous. Absolute will without tenacity and a mobility and versatility in judgments and determinations. Nervous Bilious. Great power and activity without great brillian- cy, but shining in proportion as it is called into requisition. Nervous Sanguine. Extreme intensity of action with brilliancy, but for want of strength, the activity is too intense and the the operations are rapid and flashy. Melancholic or Atrabilary Pure. It is the second division of the nervous, a deranged state from the bilious. There is a particular habitual constriction of the abdominal organs, the proportion of humos to solids is small, the secretions of the bile like in the biliou* are not in proportion with the excretions, (which may be cured either by the removal of the bile from the bodv , or by proper time or substances to let the bile take its course,) the circulation is slow% the heat weak, the functions of the nervous system deranged and irregularly performed, the breast narrow and compressed, the abdonrnal muscles constrict d ; the skin takes a deeper hue, looks gloomy, the organs bad ! y fed, dried up fib es (which c( nsttuted vigorous muse' ?, now) attended v\ith a general stiffness, (in the exercise of the functions of life J increase 1 by the extreme sensibility cf the nerves. In a high degree of intensity, every desire is a passion ; continual erotic desires, determinations full of hesitation and anxiety, feelings a long time s ntertaim d which finish thro gh more or less crooked paths, extraordinary sickness, aus'ere morality, ecstacy, superstitions, supernatural and visionary circumstan- ces. Melancholic bilioso-morbid or hypochondriac and atrabil- ary. ApUie>s to resentment, perfidity; fearluln ss, fanaticism, love of solitude. Melancholic maniac. Pulse and process of organic 'unctions irreg- ular, lucid instants fo.iow^d by hasty and violent passions. TEMPERAMENTS. # 29 N» B. There is another constitution called the temperate, admitted by Physiognomists to exist, when there is no predominance of any sys« tern of organs, but all the powers are reciprocally ballanced, so as to exhibit in the living economy a perfect equilibrium. It is taken for the type of the health of soul and body, Chapter 3. Physiognomony considered in the general kinds of Pyhsiognomies» Physiognomony gives only general rules of Physiognomies ; but the special rules for the different and extensive modifications of the human form, must be made up by the Physiognomonical tact which is our last judge, which Providence has given to all living beings to guide themselves by, and which we must cultivate by studying a book of this kind and by exercising that tact after the rules. The eyes are the proper organs of that tact and the different electrical sensations that the eyes of one individual receive at viewing either an object, or the eyes of another individual, are indescribable; one of the two individuals often overpowers the other by his looks, either naturally or forcibly; the looks in both cases may be hard, bold, mild, or indifferent, and the effect, for both or any of the two individuals, is : indifference, antipathy, or sympathy. In those three sensations are contained all the modified combinations of all other sensations. Read about the eyes; Chapter i, Article 1, Section 1, and Chapter 4, Article 2, Section 8. As Physiognomies are the expressions of sentiments in individuals, those sentiments cannot be perceived or observed except by the eyes alone, the eyes are the judges of sentiments by action, as the ears are the judges of sentiments by words. Those actions in the eyes, consist in the more or less absorption or expansion of the optic nerve, and in the play of the surrounding muscles, (see Chapter 4, Article 2, Section 8.) and the exchange of sentiments is thus given by the electrical currents of the eyes of one person to those of another. The difficulty of delineating by writing a silly look, for instance, and the difference of opinions in physiognomical judgments and on one object, caused by the different sensations in some individuals from the same object, accord- ing to the affinities with that abject, or the antipathies against it, have always been a great obstacle to improvements in Physiognomony, and require to reckon only as Standard of Physiognomies those that come from the majority of observers. The best judges are those who have studied nature classically, that is, the proportion of the human body and especially the face, and have frequented and observed all kinds of socie- ties and people, by which they have formed their taste and opinion, without any prejudice. In order to read well the face of a man, we must avoid disturbing his natural state by any impression of ours, as the reaction of the sentiments of the latter, might turn hypocritical, then and after that first reading, it is time to impress and excite him, in order to study the reaction on his face and eyes. Let us bear in mind that all nature tends to an equilibrium, or to an equiponderation, and that we are naturally attracted toward the general harmony of the universe, and toward the harmony of special beings, around us as the drop of wine is equally absorbed or distributed through 30 PHYSIOGNOMONY. a whole tumbler of water, by the system of God or God's nature ; absorption and expansion of all beings to each other, from him and to him, in a regular scale. So we naturally distribute our sentiments to mankind for our happiness and the happiness of others, and give a little to every being. Therefore our judgments on general ideas must be based on what is true, good, and beautiful, upon the whole, (which is called the rule of harmony). As there is so much difference in the minds of men, we must study the standard truth, the standard good, and therefore the standard beau- tiful from the majority of opinions and tastes, and then we will be able to discern a true physiognomy from an hypocritical one, a good one from a wicked one, and therefore a beautiful one from an ugly one. Let us attend also to the following rules. The primitive and natural talents and dispositions must be discerned from those that are acquired by education or circumstances; and the possession of knowledge and sentiments must be distinguished from the savoir-faire, or the practical use made of them. Then we must distinguish the solid, fixed and permanent features which represent those natural qualities as we see them on the cranium, and some parts of the face ; from the soft flexible, mobile and fugitive parts which represent those acquired qual- ities, as we see them in the lace. See the first page of Craniology. We must exercise our eyes by looking up often into the eyes of per- sons till we elicit some action from their eyes ; (we do not give this ad- vice to children who must have a modest look when dealing with senior persons). We must excite the laughing, which is very expressive especially in the manner of contracting the mouth (hypocrisy), or ex- panding or stretching the mouth (silliness, boldness)/ the gentle smile being the principal character of goodness and frankness/ beware of your neighbor / always take a serious appearance in examining, etc. See rules for examination, Chapt. IV, Art. 2, Sec. 2. We can also study the various airs by assuming them ourselves, and examining ourselves in a looking glass, for instance : a proud air, a graceful air, a silly air, a trickish air, etc., which could not be described, Each one of the Physiognomical descriptions mentioned, in the next articles, must be considered as containing in each one a series of divers particulars, that may be related either conjointly or partly to one same physiognomical portrait/ so that it is not necessary that a whole de- scription should coincide entirely with an individual in order to apply the physiognomical portrait to him ; but some features of it are enough when they coincide with the other preliminary conditions of Craniolo- gical organs, temperament, etc. The physiognomical tact being the principal judge that must come in aid to discern what must be ta^en or rejected in the physiognomies. ARTICLE, 1. Physio gnomony of Passions* Passions are the highest degree of activity of every faculty/ or they are the faculties themselves which want to be satisfied to their utmost * The study ot human passions ought to be for us a capital affair of investigation, in order to understand the springs of action of the soul. PASSIONS. 31 and which are given to man for the safety of his existence and as indis- pensable to the satisfaction of his wants, when they are all well directed. Had we discovered the laws which regulate their actions, we could have deduced from that law a social system adapted to their greater satisfaction, and tetter than the one under which the present state of society is so much grieved, and afflicted with evils and abuses. As there is unity of system in the universe, that is, as the physicial world is an image of perfect unity and harmony, so must the moral world be, which is the effect of the actions coming from the free will of man. As mankind is fast advancing in civilization, the experience of the past and a higher degree of science will teach our descendants better laws suited to meet the exigencies of the passions, by a system of universal attraction, by which they will be able to establish harmony, unity, and a happy conflict of interests, tending to the good of the individual, and at the same time, to the welfare of the community. The community, for its safety has to choose for itself, or consent to some form of govern- ment whether monarchical, aristocratical or democratical. In all cases St. Paul warns us to submit ourselves (Rom. xiii. 1, ) to the superior powers; for all power comes from God. Now, the people are not obliged to have so much probity to sustain themselves in a monarchical government, because the force of the laws and the arms of the chief can easily correct the abuses; then the aristocratical government is subject to too much division, change, partiality, and injustice; but hi the democratical government, there is something more than the force of laws, it requires more force of virtue, which makes democracy the most perfect state but without virtue the community is lost. That principle of democracy is well understood in the United States and it vvjll improve. The power of the community is the ordination of God. or the voice of the community is the voice of God, whenever the community deliberates ; and in all cases, a community will never make laws against its welfare, although some laws may be contrary to the interests of only a few individuals. That democratic principle may be corrupted not only when people lose the spirit of equality, but when they imbibe the spirit of equality to vulgarity, for instance, in losing obedience to the power or the office of the magistrates, and in coupling the good and the bad, virtue and vice together, by which the execution of laws fails for want of virtue. In all kinds of societies, the first evils are the abuses of the satisfac- tion of passions in individuals, and the second evil is the tacit sanction of those abuses from the chiefs who could easily repress them, or from the community which wants more vit tue in its agents, in order to check them, The most pernicious abuses of all the dispositions of man, may be reduced to three sorts : cupidity, pride and sensual pleasure; the abuses of the mind are not, so pernicious to morality, although they are so to health. Cupidity is money making (auri sacra fames), pursued to its utmost degree by all kinds of speculations upon every thing and upon the labors ol every person ; the consequences are : deceitful bankruptcies, unjust monopolies, useless speculative brokerage and commercial parasitism or wasting of goods by the too much competition of retail 32 PHYSIOGNOMONV. Then, a close and continuai exercise of any of the -faculties (or cranio?©* gic il organs) performed unduly is a disordered want, and becomes a passion. There are three kinds of passions. merchants. The force of money, we may say, rules" society through all its members generally, and it produces assumptior, pride, aristo- cratical spirit, and love of those honors and distinctions which belong only to virtue and talent. Pride the abuse of self esteem ( No, 13 of CraniologyJ , is the greatest disturber of rights and peace among men. Sensual pleasures are abused according to the exposition of our theory, (see the two principal, organs of sensuality, alimentiveness No. 2, and amativenoss No. 9,) and degrade humanity on a level with the brute. The second evil above mentioned is the tacit sanction of abuses from the officers of the government es pec ally in a Republic ; that evil is tli3 cousequences of the tirst abuse. Cupidity and sensual pleasure in the chiefs of a government make them unfaithful to their duties, in the administration of justice, they give a bad example to their 1, families and societies i the result is bribery in votes and exag- gerated ideas of liberty, for want of a proper definition of it. As regard to voting, there ought to be only one poll for all parties, and a neutral person to receive the tickets; So that no bystander knows the choice of auy voter, in order to avoid quarrels; and no one ought to vote who has no education, no morality, and who li\es under tutel- age, etc. As regard to exaggerated ideas of liberty, many children in minority by reading newspapers inform themselves of all the scandals of society, and unfortunately do not find any food adapted to their position, on obedi- ence, modesty and submission to their parents y so they think they are as much as men, and then form militia bands, political associations, game clubs, or parties of their own, without the advice of moral parents; forget- ting that they ought to be presided by senior persons whose instructions they are in need of. Parents ought not to separate ages in amuseme ts, and exclude their children from their own amusements, or themselves from their children's amusements, in order to teach them how to play with modesty, nor to allow daughters to walk seperately with a young man, a s these abuses create a flirting which degenerates in perversity. All passions will always increase by habitsj Prostitution when it comes in the last stage, for girls ; is worse in America than in Europe, for want of not being regulated by visitors as in France ; it undermines the general health of the country, by bringing bad diseases into so many families . Such is the result ot a false liberty. Is there any absolute liberty ? No. Liberty is only relative, it is the faculty of doing whatever we please, except what is against the laws, against the morals, against the right of others that we have to recognize ^nd re- spect, or against the advice and instruction of parents 1er minors ; we are linked to each other by so many various relative duties that we are not free from those duties, and children must be taught that those that obey the best are the best commanders hereafter 3 and at last PASSIONS. 33 The organic or bodily passions which act by contraction or dilatation. They are the external senses, among which, gluttony, drunkenness and sensual love may predominate. The passions of the mind, which act by tension, such as too much attention, memory, fondness for music, for order, for books, fanat ; cism. And the passions of the heart which are divided into convulsive, op- pressive, expansive and mixt. The convulsive passions are expressed by a bluish or livid taint of veiny blood, protuberance of the muscles, of the lip for instance, of tho nose, etc; extreme agitation, hard breathing, spasmodic circulation, certain physical wants not satisfied, anger, fury, delirium, bad humor, violence, hatred, fright, the furies of love, convulsive laughter, sobs, suffocations, griefs, asphyxia, apoplexia. instead of an aristocracy of money which is reigning, we ought to have an aristocracy of virtues and talents to look up to for rulers. In order that the community may succeed in lessening if not extin- guishing the culpabilities of those abuses, it might make laws accord- ingly, and create means for for a greater satisfaction of the faculties of industry, such as ambition, in the distribution of lands and business, giving to every one an equal right or equal means to obtain in society a rank based upon his merit, talent and skill. There must be laws for a greater satisfaction of the faculties of sympathy, such as physical love and charity, which tend to social pleasure, equality and the levelling of ranks in education first and then by exciting to virtue ; there must be laws in fine for a greater satisfaction of the intellectual faculties by stimulating arts and sciences ; and as long as money shall subsist as the lever of the World and will stain the consciences of men, all the effor s of society must turn especially towards checking its abuse by imposing more duties on passional industry, and on those that have more money, and by establishing generally a passional attraction of industry to make money circulate. As regards the checks of moral passions, the institution of the temperance societies have done much good to suppress the improper use of spirits ; let us have now a money temper- ance society, in this sense, that people bind themseves not to use more money then their regulations allow for their wants, giving the overplus to the poor or to a literary or beneficial institution. Let us have a love temperance society by which people bind themselves to observe the morals. Let us have houses of agriculture and of industry, to train up vagrant boys and girls, at the support of the government. We may have also societies of beneficence and all kinds of institutions and com- munities to promote economy, industry and virtue. And after all, if perfection is not obtained, if men will always abuse their faculties and show their wickedness, let us conclude that their passions or desires are too great to be satiated here below, and that ihis world is a valley of labors and tears, in which we have to do penance, and try to conquer our enemies ; let us be comforted by the hope that, as we cannot reach perfection upon earth, we are still proceeding iu the immense f eld of virtuous improvement, and that we can prepare ourselves to make ua worthy of the eternal enjoyment of all our desires in the bosom of our Creator in another world. 34 PHVSrOGNOMONY. The oppressive passions are expressed by the oppressions of the prœcordian organs, the heart, tie lungs, the diahpragm and other en- terian organs. They shake or agitate the body more or less, and we see the effects thereof by the discoloration of the skin, the heat, the cold, the perspiration, the pulse small and contracted, the breast feels a weight or a suffocation, and the feelings are concentrated in the epig- astric region. They again produce sighs, inquietude, sadness, timidity, dejectedness, melancholy, resignation, concentrated t ^ealousy or envy, dissimulation, repentance. The expansive passions are under the control of the will, and are remarkable for a sort of extension and light phlogose on the face, caused by the lively red or sherry taint of arterial biood. They pro- duce smiles, hope, love, tender feelings, sweet friendship, benevolence, contemplation, ecstacy, innocence, intuitive beatitude* The raixt passions are formed by the simple passions, where two or more different sentiments dominate in an individual, and they exhibit indignation, pride, vanity, contempt, disdain, irony, shame, candor, etc., which are described in the forehead by a more or less vivid coloration. The idea of passion has been improperly applied to virtue ; for as we mean by it the highest degree of activity of a faculty, that degree is a disordered need which prevents the cultivation of other faculties toward the perfection of manhood, and when it is not a moral sin, it is at least an organic evil, which can be diminished. The limit which neparate3 need from passion is duty ; we must then moderate our pas- sions, in order to fulfil our duties. Everybody possesses more or less one or more expansive disposition in his soul, and the one which ought to predominate is charity, which cannot be called a passion, because a passion always expresses an abused disposition. Passions are developed by all kinds of circumstances, we must study them, and we must have severity for ourselves and indulgence for others. There isi a perfect parallelism between passions and diseases, as regards their begininng, progress and end. The result of passions are insantv, prematured death, misery, suicide, crimes, etc., not only among indi- viduals, but among nations: their constant play abridges life. Pathological facts lead to the following rules : — When there is in the body any diseased part, the domineering passion makes itself known in that part. When there is a complete harmony among all the func- tions, the gay passions will shake in preference the thoracic organs, the sad passions will disorganize the abdominal viscera, and the mixt passions will affect the abdomen first, and the thorax next. Among individuals whose constitution is strongly defined, the morbid effects vary accord- ing to the diverse temperaments, which are always a true predisposition to the diseases mentioned in their sections. Any suffering organ, being in a state of negative electricity, is absorbed by the electricity of the surrounding parts with which it sympathizes the most, and thereby the irritation or congestion is diminished. In the most vivid passions, the reaction of the thoracic and abdominal viscera takes place principally toward the encephalon, which in its turn, shaken by that morbid reflux, sets reason in perturbation and makes it the sport of hallucinations. As regards the treatment of passions, there are three kinds, the med- ica 1 , ihe legislative and the religious. The medical treatment consists iu the following rules: to study well the temperament, or organic predominance and influence on the PASSIONS. 35 over-excited need ; to neutralize that influence by a dietetic regimen ; to remove the occasional causes of passions, as for instance in love, by forbidding children to stay either alone or with a suspect per- son ; to impress a new direction to the ideas of the patient, in order to distribute in an equal manner the over-excitement of the domineer- ing need ; to break up the periodicity of the passion, especially of the animal propensities ; at last to bring up to a normal state, the organs which maintained the passion, or upon which the passions preyed, and which in their turn, would react upon it, and would thereby increase their intensity. The calm of man is not inaction, but a harmonious and mild equilibrium for his happiness and that of society, which consists in health for the body, virtue for the heart and reason for the mind; above and below that scale we find disease, passion and folly. A cooling diet, cold baths, abstinence from meat and heavy food for a time and especially from alcoholic drink and wine, are the sure remedies. The legislative treatment consists in punishments. , \Yhen any passion in any man becomes a public nuisance, or an object of scand- al, bad example and evil to society, like drunkenness, fighting, liber- tinism, etc., it is time to denounce that nan to the proper authorities, that they may coerce him by some fine, or some reparation of honor, some sound rebuke, and sometimes by confinement, when necessary, a The religious treatment consists in calling up the feelings of men towards God, and especially to their last end. This means must alway be preached, as the» legislative fail often in the object, and makes men often worse than before when they have left a prison. Then, by prayer, exhortations, and impressions from the judgments of God, the attendance to holy ordinances, together with fasting and abstinence, and a hygienic regimen for the reduction of stimulus in the body, we can arrive to a perfect cure of passions. Now for an explanation about the checking of passions ; we have stated in the last note how vices or wicked passions could be checked in the improved system of society, let us say how an individual can do by himself to check his own passions in any state of society, whether he be in a country where the legislators do not give the means or the liberty to satisfy one's passions, or he be in another country where almost all the vices of the country above mentioned are made virtues in the latter. A general answer is, that a man may live according to the law9 of the country where he resides; si Romam venias romano, vivito more ; that is. If thou comest to Rome, live after the Roman fashion, pro- vided those laws do not contradict the great evangelical precept which is also philosophical: "Love thy neighbor as thyself," which is an evidence of the love of the Creator, and the summary of the laws and the prophets. Thus, theft, if allowed in a country, is no more reckon- ed a theft, because the action becomes a common and reciprocal right of skill, whether for play or for need, acknowledged by mutual consent and sanctioned by law, as it was existing once among the Spartans. Also, polygamy, which, as a remedy to prostitution and debauchery, is practised by some uncivilized nations, is universally reckoned to be a means of expediency not a virtue, tolerated by Providence in the course of human imperfections as a transition to better times ; there- fore, a man going to reside in Turkey must make these questions to 36 rHYSIOGJ\OMONY OF himself: Is there any mutual consent both between me and the women, and between thé women ; which ought to be the basis of the law? Does the woman feel happier or more benefitted or less a slave in polygamy than in monogamy? Does a polygamist do to a woman what ho would like her to do to him, were he a woman ? Does po- lygamy lessen prostitution and debauchery in the country it?elf in proportion? Does a man benefit society by procreating many chil- dren, like the Chinese do, where we can see the evil of too much popu- lation? We answer for all — no But if the ignorance of the polyga- mist makes him think he is making his women happy, and if it is the less of two evils for him to fall into, with the sanction of the law, he ma}- feel justified to live at Rome as at Rome, according to our saying; still he must not forget that as soon as he feels that he is doing wrong, he must quit a practice which is not countenanced by civilized na- tions. If he would employ his time in some regular labor of body which would occupy the mind also, moderate his appetite for food, and meditate on the Christian doctrine, he could by prayer, be con- verted. But we lack the provision of the law which ought to favor early marriage and impose a tax on those who have attained their majority and are marriageable, for monogamy; and as the legislators have found no remedy against concubinage, prostitution and debauch- ery, nor against other established evils, we must attend to the follow- ing rules : it is certain that all the cranio! ogical organs or faculties want to be satisfied to their utmost, and naturally come in crowds for that purpose ; then the natural rule is to let them be moderately satisfied all in turns, and to vary their exercise according to time, place, etc , for fear that any passion may go too far by itself and take the lead to the detriment of virtue and to the loss of health, and of the rest of the individual. When all the faculties of the soul concentrate themselves a long time towards the idea of the satisfaction of only one domineering or excited passion, it produces monomania or partial insanity, only for the time of the concentration. If the soul enjoys either in itself, or in its body, the idea or sensation of any physical pleasure, as if it were real, we call it a concentrated passion. It becomes so much more furious on the body, "when the reality takes place, as it was concentrated a longer time. If there be an extinction of almost all the faculties, either for not being exercised, or on account of the domineering passion seek- ing always its satisfaction, it produces complete insanity or idiocy in all actions. So, in any state of society, it would be an injury to the indi- vidual to let his passions grow as he pleases, because he would at last adhere to one that would prey upon his brain, and would torture him as it were to his destruction both of soul and of body. Then the abuses of bodily passions, such as sensual love, hunger, thirst of alcoholic drinks, can be counteracted by the cultivation of the faculties of industry in exercising the body to the tilling of the land and to hard manual labors, and by the cultivation of the faculties of morality and religion, in attending to preaching, temperance, religious and literary meetings, and especially by the treatment mentioned on page 84. The abuses of the passions of the mind, which come by too great and a close tension, or by too long an application of the mind in per- ceiving and reflecting, undermine the organs of the brain, cause the MORAL AND PHYSICAL QUALITIES. 37 orbicular muscles of the pupil of the eyes to retreat, burn the blood according to the old saying, bring on the melancholic temperament, and at last the death of the individual. Those abuses are corrected by the exercise of the body, diet spare and nutritious, good rest and sleep : for, a sound body will give a sound mind ; the cultivation of the faculties of the heart are secondary and of good effect. The abuses of the passions of the heart, such as jealousy, envy, pride, «fee, are counteracted by the cultivation of the faculties of the mind, which reason upon the feelings and give them such a turn as to make them grasp upon some branch of learning. The cultivation of the faculties of industry are secondary and of very good service, according to the predominance either of the mind or of the sensual appetites. ARTICLE II, Thysiognomony of the Capacities, Feelings and Physical Qualities of Man. Physiognomies are distinguished into organic, spiritual, moral and mixt, and each one is again subdivided into secondary groups, etc., (see them in the passions, Art. 1.) The Physiognomies in the tem- peraments give the dull aspect for the lymphatic, the fluctuating for the sanguine, the ardent for the bilious and the fixed for the nervous, Physiognomies are divided also into ideal and antique, into factitious, imitative, poetical, allegorical, hypocritical or pharisaic, comic, relig- ious, assimilating {tell me whom thou frequenUst, and I will tell thee who thou art,) natural, degraded, deceitful, etc. There are conventional or fictitious physiognomies, that is, a visage of turn out, of fasion, of uniformity and convention, like those of the courtiers, officers, of many professions, religions and trades, who are obliged by duty, or who find to satisfy their cupidity and pride, by assuming an appearance of modesty, of dignity, of affectation and some- times of arrogance ; those appearances give an habitual stiffness, where- as the appearance of modesty is natural and often follows the con- science of the individual. There are physiognomies made up by imitation or conformity of conduct to a superior or chief, whether a president, mayor, captain, schoolmaster, or a father, and according to the good or bad qualities of the chief, it will instil either good or bad effects on the subordinate. Thus is the proverb right ; such a father, such a son. The physiognomy of the hypocrite shows itself, when we find decisive features of weaknes and vanity, with an amiable and pre-pos- sessing exterior, insignificant traits of manners, with a sort of affecta- tion or grace in the motions, and a sort of coldness in the vivacity, which are all marks of inconstancy, and when, especially, they do not correspond with the size of the craniological organs. It is easy to recog- nize a disguise by the constraint, the efforts of the mind, and the distrac- tions and confusion. The voice of truth is more energetic than that of falsehood, and the looks of the innocent more open and frank than those of the hypocrite. A quick eye, often shining, concave and small, or small sunken eyes, or arch knowing looks are all signs of hypocrisy. SS PHYSIOGNOMOXY. The physiognomy of bodily strength is known by stiff hair, large bones, firm and robust limbs, short nmsenlar neck, firm and erect, the head broad and high, the forehead short, hard and peaked, with bristly hair, large feet, rather thick than broad, a harsh, unequal voice and bilious complexion. The physiognomy of the weakness of the body is exhibited by a small ill-proportioned head, narrow shoulders, retreating breast, narrow neck, soft skin and melancholy complexion. The physiognomy of long life is distinguished by strong teeth, a san- guine temperament, middle stature, large deep and ruddy lines in the hands, large muscles, stooping shoulders, full chest, firm flesh, clear complexion, slow growth, wide ears, and large eyelids. The physiognomy of short life may be represented by a thick tongue, the appearance of grinders before the age of puberty ; thin, straggling teeth, confused lines in the hand, quick but small growth, except when proper remedies are taken to compensate the defects. The Physiognomy of a person who is endowed with great capacities and feelings, or who uses well his craniological organs is generally exhibited thus : a striking conformity among the three principal parts of the face, the forehead, the nose and the chin, a forehead standing on a base almost horizontal with eyebrows straight, compressed and boldly expressed, eyes of a clear blue or clear brown which appear black at a distance, and whose upper eyelids cover about the fifth part of the eye-ball, appearing languishing or sentimental, when more dis- posed to morality ; a nose whose back is large and almost parallel on both sides with a slight convex inflection ; a mouth of a horizontal cut and whose upper lip comes down softly by the middle ; a round projecting chin. The physiognomy of a person of close study, is exhibited by his eyebrows cast down or ready to cast themselves down, so that the eyes appear sunken,the iris is projecting, and there is a pale taint sometimes bilious or yellowish on the face; clear eyes announce perspicacity ; precision is shown by eyes exactly drawn, and depth by eyes sunken (if they are not contradicting the rest). The physiognomy of a person of middling dispositions and capacities is exhibited, when we discover nothing that strikes us, nothing that attracts or repels us, alleviates or troubles us, excites our desire or our hatred, when that person has not energy enough to take away from us or is not rich enough to give us, etc., when there is about that person nothing projecting, nothing fine, nothing coarse, etc. The physiognomy of a person who is devoid of capacities and feelings, or who does not use well his craniological organs, is exhibited by the following features ; The foreheads are almost perpendicular or- too long, or retreating too much or harshly, or too prqminont, either on the upper or on the lower part ; noses which are str-ongly bent below the half of the profile ; a shocking distance between the nose and! the mouth ; a lower lip loose and hanging ; the loosening and folding of the flesh and jaws ; very small eyes of which one scarcely perceives the white, especially when they are accompanied by a great nose, and when all the face below is heavy and furrowed with deep wrinkles ; heads drawn backwards and disfigured by a double glandulous sweV ling near the cheeks ; an oblique and awkard smile ; which one cannot suppress, and which is a sign of folly or of a foolish malignity, CONDITIONS OF MEN. 39 The forms too rounded and too plain give the man thenar of a simple- ton. The blunt noses whose nostrils arc too narrow or too large, which are too long and out of proportion with the rest of the face, show ordinarily the dejection of mind. .Noses which cause too much con- cavity or too much convexity to the profile, etc. ; large open promi- nent mouths, chins which form the handle or which retreat too much ; the involuntary contortions and the convulsive motions of the mouth, the vibrations of flesh, their too much stiffness or softness, the flatness and the rounding of the outlines, too much tension or relaxation, features too much or too little expressed, a fantastical mixture of delicacy and coarseness, are all as many imperfections ; even the hair, the hat, the coat, and the dress in general by their fantastical arrange- ment will betray foolishness. AETIOLE III. Physiognomony of the Conditions of Men. The conditions of men are : religion, profession and trades. They constitute a peculiar state of life, which causes the predominance or at least the permanency of certain physical or moral habits, certain directions of the mind, whose deep and incessantly renewed expression gives to all men of the same condition an air of family. We will speak of religion first, and then of professions and trades. Section 1. RELIGION. — We are bound to our creator by a com- mon tie or religion which is one, visible, holy, catholic, etc., and which is based upon the charity to God and to the neighbor, (Matth. xxii. 37, 38, 39.) — Men practically, and rationally agree upon the feel- ings of that charity which is the true religion, the religion of the heart, because they understand that it concerns each one's interests reciprocally ; but, in their minds, they disagree in the understanding of that charity. Those do not understand it who make it rest or depend upon their own opinion or mind, without any spirit of humility, or any respect for the common sense of mankind, which measures every- thing by the good will of charity ; for, in spite of their doctrinal rea- soning, experience shows them that they are mistaken, in maintain- ing a religion of doctrines, a sectarian spirit, which will only be done away with, when ministers will preach more charity and the man- ner of practising it. Because charity will reveal the necessary and fundamental doctrine to a soul humbly resigned to listen to God's inspiration, and the conclusion will be that God has left to man the choice of his religious discipline or church organization. Now, in order to judge of the conscientious fulfillment of religion, it consists in believing a doctrine and practising it through charity, and the abuse will consist in believing without charity, (1 Cor. xiii. 1 etc.,) or in suiting that belief and practice to the undue satisfaction of our passions, such as : pride and concupiscence. Then, we can know a tree by its fruit, says the saviour (Matth. vii. 20,) and we will know by his actions the conscientious man, the man of that charity which embraces all virtues. St Paul gives us the portrait of charity (1 Cor. xiii. 4, 5, 6, 7, 8) ; " charity is patient, kind, envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is 40 PHYSIOGNOMONY. not provoked^fco anger, tliinketh no evil, rejoiceth not in iniquity, but rejoieeth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things, and never faileth." The charit- able man has a mild countenance, he only smiles, scarcely bursts in laughter and submits to his task upon earth with noble fortitude ; he " beareth" or is tolerant with the creed of others, as St. Paul says ; be- cause the spirit and practice of charity lead to uniting only in or adopting certain fundamental creeds or doctrines, admitted by the majority of Christians composing the spiritual kingdom and tribu- nal of Christ, and to lay aside the rest as unnecessary to salvation. Thus, the true christian who is a peace-maker, relieves the dis- tresses, tolerates the imperfections, pities the sufferings, shows his liberality to the poor and renders service to every one. Cautiousness, simplicity, justice, (conscientiousness), humility, modesty, (secretive- ness,) piety (veneration), faith (marvellousness), hope and benevolence charity are very large, his head is high at the coronal region (facul- ties of moralty) .* Now, in point of doctrine, a person may be characterised by the spirit of obedience (conscientiousness,) self-denial, humility, (secretiveness,) faith, (marvellousness,) piety, (veneration,) hope and benevolence in a branch of Christian discipline where doctrines have been settled by a tribunal, so as not to leave men the need of examining. Then, by re- signing his liberty to that tribunal as being from God, he acts as obey- ing God, practices charity which is the end of the law, abstains from judging his neighbor, and thus works out his salvation. But the belief in those doctrines without charity may lead to fanaticism, superstition * Since we are all agreeing upon points of morality (charity and jus- tice,) upon physical objects or anything that falls under our senses, upon almost all the transactions of life ; since we are obliged to live together and to support each other's burthen and defects ; since, in fine, we do live and deal with the same manners and habits, walking on the same road of life, in want of each other not only in physical needs for the preservation of life, but in spiritual needs for the comfort of our soul, and in undergoing the adversities of life, exercising the same charity, tending toward the same end which is eternal life, and worshipping the same God; constituting thereby the same spiritual catholic church or universal kingdom of Christ, under various reli- gious disciplines, with the common basis of universal charity, against common enemies to fight, viz. : pride and concupiscence ; let us, then, have that tolerance and charity which are the foundation of unity, let us not judge our neighbor's opinions of which God will not ask us any account, let us love each other like brethren, and like the children of the same God, let us unite in the preaching and practice of charity ; then we will soon see that spirit of dispute, of intolerance and of unfriendly feelings fall down in time, and we shall see united into the same sheepfold, all the scattered tribes of Israel. The author is well acquainted with good and pious souls in every Chris- tian church, and he made his subject answer for all individuals of any church, but particularly for the christians ; so that it may be a mir- ror of self examination for the good of their souls. CONDITIONS OF MEN. 41 (marvellousness abused,) intolerance (combativeness abused,) spiritual slavery and despotism, degradation, hypocritical piety, the abuse of the organs above mentioned, selfish motives yielding to concupiscence, wordly motives, etc. — Another person may be characterized by the spirit of universal charity, hope, piety, tolerance, faith, noble indé- pendance, in another branch of Christian discipline, where the ex- amination and choice of doctrines, and the liberty of conscience are allowed to every one. Then as nobody takes the right to enforce his opinion upon his neighbor and to judge him, he will feel that he must preach to him charity, justice and good works, by his examples more than by his words, and thus work out his salvation ; but without the spirit of charity, one may fall into dogatism, quarrels, fanaticism, intolerance, libertinism, pride, obstinacy, (causality, combativeness, veneration, destructiveness, self-esteem, and firmness abused,) etc. Generally, if there is a want of charity either habitual or accidental, in an individual : 1st, ceremonies, titles and magnificence, (ideality abused,) may make him fall into the spirit of worldly things and vanity, (approbativeness adhesiveness abused,) so much opposed to the spirit of celestial things to which we should all aspire (marvellous- ness, veneration and benevolence very large.) 2ndly, a peculiar dress or speech which will make a conspicuous feature before the community, may lead a person to pride, assumption, arrogance, vanity and hypoc- risy, (self-esteem, approbativeness, secretiveness abused,) so much op- posed to the spirit of simplicity, charity and equality, with the rest of men. 3dly, useful practices aided with physical emblems, in which a person believes and hopes, may lead into the faith of amulets, talismans, witchcraft, superstition and idolatry, (hope, marvellousness and vene- ration abused, retreating or small reflective faculties) ; so much op- posed to the worshipping of God in spirit and in truth. 4thly, the force of laws, of arms, of fear, of opinion, of money, may lead a person into hypocrisy, deceit, defect of conscience, (secretiveness abused,) so much opposed to frankness, candor, free will, (conscientiousness,) and hope in the future rewards. 5thly, mortification, penance, obedience without charity, may lead a person to self-satisfaction, pride, hypocrisy, false directions of the heart, servility, meanness, (self-esteem, secretiveness, conscientiousness abused :) so much opposed to the spirit of faith and humility, (marvellousness, secretiveness.) Section 2. PROFESSIONS AND TRADES.— Man acts according to his wants ; his first wants have been tasked by his Creator to earn his bread at the sweat of his forehead, and to till the land in order to get it. He who was in need, was inferior to, or had to obey, the one who supplied those needs ; hence, fathers, the first natural superiors of their children became patriarchs or rulers over their large families ; then, the multitude of patriarchs produced a kind of aristocracy, or divers monarchies, with an arbitrary government, where divisions, partiality and injustice preyed upon the subjects, till people understood that, having been created by the same God, being tied by the same duties toward him, they were all equal as members of the human family. Some, therefore, raised against their oppressors and like the Greeks and the Romans, and in modern times, the United States, formed themselves into a republic, showing thus that the power of governing themselves was made by their common Creator to reside in them. 42 PHYSIOGNOMONY. collectively ; and that any power taken against the will of the people was a usurpation.* *The power originates in the people, (see page 31,) because in prac- tice, it comes out from the people individually, then, (collectively, and explicitly or implicity), and because the good order and welfare of the people of which every individual partakes, is the natural in- spiration of every one's conscience. It is thus the ordination of God. That po wer cannot be annihilated nor usurped by any pretender, no more than any man can sell his liberty or his soul and body ; therefore no power has ever been constituted by the Creator, to lord it over man- kind, nor over any particular nation, except for tutelage of the people for a time, like the mosaic dispensation which was a preparatory school for the self government of men for this christian dispensation. If there has been an uninterrupted succession of rulers in political monarchies, such as in those of France, England, Russia, China, Rome, etc. it only proves the prudence, or the weakness and ignorance of those people who had to submit to that tutelage for the present, through necessity. The power of the people is not abolished in theory, but it resembles the case of a boy who will not attain his age of majority, until after some time. The boy must have his liberty hereafter, in a republic, the power of the people is explicit and formal, it gains ground in constitutional monarchies ; but in a despotic government or in anarchy, that power is implicit and virtual. We mean by implicit and virtual, that the people under a bad govern- ment consents, almost every individual in his heart, to let the most daring and knowing or the mightiest man take hold of the helm of the vessel, (we here compare the nation to a vessel,) otherwise the vessel would sink, and to let themselves be governed by any assumer so long as he manages the helm well, or he is useful to the people ; then, the people confirms his election by suffrage ; or if the assumer resists the people successfully, the common sense of the people towards a prudent submission is its voice or its implicit consent In that sense, might is right, and knowledge is power implicitly consent- ed to. But if the ruler abuses his power, the people takes back its right by raising en masse against him, to depose him, and make new elections as soon as they can master the position. Now if there was any individual or any caste of men established by the Creator, to lord it over mankind, there would be found no high- er tribunal to appeal to, in case of abuse of that sectarian tribunal which could abuse men. The congress of mankind or common sense, is the only tribunal for the conscience of individuals ; and for want of studying the general will of mankind, sectarian tribunals have plunged the world into persecutions and horrors. So let the civil or political power which comes from God alone, take its course alone, for the pro* protection of the rights of the people. We have compared a commu- nity to a human body, it represents the political side, the soul is the religious side — but à church united to a political body cannot act together without encroaching upon the conscience of individuals, and our Saviour declared it by his words : My kingdom is not of this world, John, xviii, 36. Render unto Cs&sar the things which are Caesar's, and unto God the things which are God's. Matt, xxu, 21. CONDITIONS OF MEN. 43 A community may then limit the power of the parents over the children, to a certain age, they level all the conditions, establish a general system of education and give the same rights to every indi- vidual. It must make laws to protect individuals from the encroach- ment of one another, to supply their wants, to employ them according to their character and talents, etc., and to cheek abuses. Now, it commissions an officer or magistrate who will watch for the execution of the laws, and will be subject himself to the same laws. Thd com- Still one cannot aspire to political liberty without aspiring to relig- ious liberty, they are iutimately connected like soul to body, there- fore, as the soul commands the body, so the soul must be free first, and if the soul is free, it is ready to render the political body free. Now the freedom of the soul or religious liberty excludes all imposi- tion of burthen in a political state, and places the religious act in the intention of justice and charity in all our transactions with our neighbor, whilst at the same time it feels its duty to render a worship to the Deity, each one or each nation according to his genius, for the sake of converting the wicked and forming a communion of saints for heaven. As no human tribunal could see our conscience, it only judges external acts that it sees ; our conscience is always free from the reach of any tribunal except that of God ; and the liberty of conscience will always exist in spite of laws against it. Therefore, also, no particular church can assume a temporal power, as it is a despotic lever condemned by the example of our Saviour who departed unto a mountain, when the people wanted to elect him a king, John vi, 15; and by the condemnation put upon the desires for the riches of this world in the temptation of Christ by the devil, Matt iv, 3, etc. We must rejoice in the progress of the world : new politcial organi- zations take the place of old ones, and so religious organizations do the same ; the quickness and rapidity of communication between men, by railroads, telegraphs and other improvements, will oblige men, by so frequent and rapid a contact, and by so many dear and rapid transactions in business and mutual comforts that would defy any despotic dogma, to understand how to please each other, and to admit The doctrine of tolerance, or christian eclecticism, on the subject of which we intend to write a book, if the public patronize our efforts, that book will comprize an analysis of the principal christian denomi- nation, and will show that the accomplishment and perfection of the law of Christ is charity or love to the neighbor. Let us bear in mind that the salvation of man after this life does not depend upon the best government, since all governments have only been essays, and have proved defective, and that the lord has blessed the individual man with a conscience of right and wrong, sufficient to guide him for his own happiness, which is in proportion to his amount of knowledge, and of course of desires, whether he is an American or an European, or a Chinese. But, on the other side the various govern- ments constitute various evolutions of the human mind and species, which are fast advancing to a higher order of things, till at last we may hope that the universal church of Christ, and the only christian religion of charity will be acknowledged, hailed and observed by all mankind, so as to finish in one sheepfold and one pastor, Christ. PHYSIOGNOMONY. 44 munit}' is the superior with regard to its individuals or members, and the magistrate is the first servant of the community, (Matt xx, 26, 27-xxiii. 10, 11) although his rank is the first. A community may be compared to the human body, all the members want each other, and ought to be equal to each other in point of necessity and useful- ness for the good order, improvement, welfare and perfection of the community or. of the body ; then, that principle being appealed to by individuals on the community, every individual owes the community his industry, learning, justice, virtue ar d charity; whatever is con- trary to those duties in an individual, renders him inferior in rank, before the community, and that contrary or hurtful state is : laziness, injustice, lewdness, and wickedness So, that inferiority lays in the fault of the individual, who must try to correct himself, in order to take back his rank in the community. Then the natural rank of superioi ity of the father and mother over the children is declared by natural and divine law, (Exod. xx, 2. Ephes. vi, 1, 2,) after which, there are conventional and relative ranks of superiority for the good order of the community. A conventional rank is that of a duke, a count, etc as it is agreed with, only in mon- archical governments, for the sake of emulation. A relative rank is that which establishes a duty of dependency from the person that provides on the person that needs, and as the soul is superior to the body, the needs of the soul are more noble, must be better appreciated, and imply a greater respect than the needs of the body. So the needs of the soul call for the clergyman, in the first rank of consideration the needs of the body, the physician ; the needs of social protection, the officers of the government, the lawyers ; the needs of education, the teachers. Then come the various trades for the feeding and adorning of the body. Then come the merchants who buy and sell the objects which have been made by men of science and men of mechanical in- dustry and who by their wealth of speculative industry control all professions and trades, and constitute a relative rank for the need of money only. However, every member of the community must have respect for each other, and acknowledge the talents, piety or superior qualities of others, and give honor to whom honoris due. (Rom. xiii, 7.) By doing so a man does unto others as he would like them to do to himself. At the same time let us remember that whatever we have, we receive it from God ; as St. Paul says (1 Cor. iv, T,) who distin- guished thee, and what has thou that thou didst not receive ? and if thou didst receive it, why dost thou glory, as if thou hadst not receiv- ed it ? therefore let us honor our state. A republic which is only for the protection of the rights of the people, cannot give any privilege to rank. It is our business to honor our station by our merit, and in that, our moral worth consists before any community, and before God, who will judge every one according to his deeds. As regards political physiognomony, its general character bears some analogy with the religious physiognomony, mentioned in page 39, because the intention implies the same actions: to obtain the same object which isthe good of the people, only through various means or opinions. Let us pass now to the physiognomony of the principal professions or trades* Magistrates must have very large organs of morality, and of intel- lectual faculties, high head and forhead prominent, CONDITIONS* OF MEN. 45 Ministers, the married have a fatherly appearance, as understanding the paternal feelings for society, and are decisive in their judgment ; and they have to resist the temptation of partial charity ; the unmarried may be more easily solicitous for the things of God, (1 Cor. vii. 32, 33,) by a more easily disinterested charity ; some have a chance to show great virtues, but many get into great vices, the physiognomy of which bears a forcible evidence. However they all must have the head high at the coronal region, that is the faculties of mo- rality, with the reflective very large, like the head of our Saviour. Physicians must have strong body for enduring ; benevolence, de- structiveuess, constructiveness, philoprogenitiveness, cautiousness large, and the intellectual faculties very large ; besides there is a particular feature at the superior lips (in the surgeons,) caused by the efforts which they make upon themselves to resist the impressions of the sufferings of others ; they must be good physiognomists. Lawyers must have a nervous temperament predominant; they have a face large and animated, though a little pale, the eyes bright, quickness, very large intellectual faculties ; conscientiousness, destruc- tiveness, benevolence, wit, combativeness eventuality, self-esteem very large, good lungs and voice: Teachers must have modesty, self-denial, sedateness of aspect, intel- lectual faculties very large, activity, good lungs, sanguine bilious temperament predominating, adhesiveness conscientousness, philopro- genitiveness, benevolence, firmness, self-esteem, destructiveness large, and be good phrenologists, Musicians, (see at the organ of music,) must have a predominant force of intellectual and affective faculties, when the amorous senti- ment is affected in preference by the harmony of the sounds ; general outlines are rounded ; they must exercise their lungs in singing by degrees, in using the dumb bell and eating a raw egg before singing. Painters must show themselves good phrenologists; they have large piercing eyes, dark complexion, thick eyebrows, earnest looks ; they must have a predominant force of intellectual and affective fac- ulties, when imagination prevails; they are subject to colic, for which they ought to keep lemon syrup, in which they will put a little sul- phuric acid. (See at the organ of color.) Military men have a stiffness in the walk, the look and the dress; the selfish sentiments are predominant with combativeness which gives the head a sloping direction, as if the top was drawn backwards ; firmness, self esteem, destructiveness very large; perceptive organs large. Tailors have their feet turned a little without ; their breast narrow and sunken, their body bent before age, difficulty and uneasiness in atti- tudes; so are all persons who work at the needle Shoemakers have their breasts still more sunken, with stiff attitudes and motions, which bend their body before age, and an embarrassed and awkard gait, especially when coming out from work. Engravers, Goldsmith,s etc., have about the same characteristics, all the above trades must have configuration, measure and constructive- ness very large. Bakers have a pale face, body dry and middle ; they must take the morning air and sleep in the middle of the day. 46 riIYSIOGNOMONY Butchers have a red face, body big and fat from the nourishment they receive by the smell and the gaseous particles of the meat. Blacksmiths, and Locksmiths have dark complexion, hard skin, strong sinews, although not fat of body, and they have iu common with the enamellors and glass makers, firm and strong wrinkles around each eye. Sailors walk with the legs very distant from each other, by the use of equilibrium they practice on ships, hard and earnest eyes ; they must have weight and concentrativeness very large. Farmers have dark or yellow complexion caused by the tanning of the hot sun, negligence in the countenance, large wrinkles and rough skin ; they must have a muscular athletic temperament, const ruetive- ness, inhabitiveness, philoprogenitiveness, adhesiveness, acquisitive- ness and configuration very large. Laborers who work in the sun, have an habitual motion of the eye- lids ; rough hand and skin, big lips, face sallow and harshly expressed, they must have measure, weight and constructive!! ess large. Mechanics in general must have constructiveness, imitation large ; muscular athletic temperament ; very large perceptive organs ; order, calculation and acquisitiveness large. Merchants in wholesale, have a light sprightly active body ; they must have acquisitiveness, hope, cautiousness, approbativeness, ideali- ty, self-esteem, adhesiveness, and secretiveness very large. The merchants in retail have more approbativeness, a more humble coun- tenance aud some negligence in dress. Incomers, (people living on their income and improperly called gentlemen, since that last word is an expression of English aiistoc- racy,) are plain or coquettish according to their means or views; if they speculate, they are discerned by their close lips, acquisitiveness and secretiveness very large and abused ; some have an easiness of attitudes, affability, an air of protection* To all individuals in general, we advise taking a regular exercise in the open air, to use the dumb bells, to feed on a nutritious diet, to t ake rest, and diet themselves in case of indisposition, to use as little medicine as they can, to comfort themselves in their station, and to do all for the glory of God, (1 Cor. x. 31) And, after having ful- filled our career, we will enjoy the eternal rewards in that heaven where there will be no other difference but that of the degree of virtue, or of improvement of the talents God has given us. ARTICLE IV. Comparative Vhysiognomony. Section 1. SEXUAL PHYSIOGNOMIES; OR, THE SEXES COMPARED — Man is the most firm, woman the most flexible. Man is the straightest, woman the most bending. Man stands steadfast, woman gently retreats, Man is serious, woman is gay. Man is the tallest and stoutest, woman the smallest and weakest. Man is rough and hard, woman is smooth and soft. Man is brown, woman is fair. SEXUAL AND NATIONAL PHYSIOGNOMIES. 47 Man is wrinkly* woman is even. The hair of man is strong and short, of woman long and pliant. The eyebrows of man are compressed, of woman less frowning. Man observes and thinks, woman glances and feels. Man has the empire of the mind or reasoning, woman that of the heart or feelings. Man is strong, woman is beautiful. Man is daring and confident, woman is diffident and unassuming. Man is great in action, woman in suffering. Man shines abroad, woman at home. Man talks to convince, woman to persuade and please. Man has a rugged heart, woman a soft and tender one. Slan prevents misery, woman relieves it. Man has science, woman taste. Man has judgment, woman sensibility Man is a being of justice, woman of mercy. Man is broader at the shoulders and breast, woman is broader at the pelvis. Man has most convex lines, woman has most concave. Man has most straight lines, woman most curved. The countenance of man, taken in proôle. is not so often perpendicular as that of the woman. Man is the most angular, woman the most round. Women are more largely endowed with philoprogenitivenes, than men ; adhesiveness, approbativeness, veneration, coloring, circumspec- tion, secretiveness, ideality and benevolence, are larger ; the basilar region is smaller, and the occipital more elongated; combativenes, destructiveness, self esteem, locality smaller, heads less wide and voice shriller than in men. Section 2. NATIONAL PHYSIOGNOMIES; OR RACES COMPARED AMONG EACH OTHER.— There are five varieties of the human race. 1. The European race, color white, caused by a moist and cold country ; fair complexion, cheeks more or less red ; the head globu- lar, the face straight and oval, the forehead slightly flattened, the nose narrow and slightly aquiline, the cheek bones unprominent, the mouth small, the under lip a little turned out, the chin full and round- ed, the eyes and hair variable, the former generally blue, and the lat- ter yellow or brown or flowing ; good and sound teeth. 2. The Asiatic or brown man, color yellow caused by a cold and dry climate, the head nearly square, the cheek bones wide, and the face generally flat, the eyes black and small, the chin rather prominent, and the hair blackish and scanty. 3. The American Indian or red man color red or copper-like, caused by the acidity of the air, moist and hot or cold climate. The The eyes are deeply seated, the hair black, straight and thick, the cheek bones less expanded and the face less flattened than in the Asiatic ; this variety forms a middle point between the European and the Asiatic, and this race is generally beardless. 4. The Australian or tawny man, color brown or mahogany like, caused by dry and hot climate, the head somewhat narrower at tha upper part, the forehead somewhat expanded, the upper jaw slightly prominent, and the nose broad but distinct; the hair haivh, coarse long and curly ; this variety forms a middle point between the Euro^ pean and the African. 5. The African or black man, color black caused by hot and moist or dry climate. The head is narrow, the face narrow, projecting towards the lower part ; the forehead arched ; the eyes projecting, the nose thick, almost intermixed with the cheeks, the lips particularly 4S PHYSIOGNOMONY. the upper one very thick, the jaws prominent, the chin retreated, the hair black, frizzled, and woolly; a peculiar strong smell; the Hottentot is the lowest scale of humanity, and it approaches the coun- tenance of the Chimpanzee, in the monkey tribe. From the European varieties, come the principal following nations. 1. The French, who are characterized by a high forehead, ideality, wit and approbativeness very large, by the expression of their nose, by their teeth and laughing ; iritability, frankness, affebility, liveleness, mobile countenance, great sociability, often swinging on tiptoe ; th^ir trait not so bold as, and more delicate than, that of the English ; con- structiveness, individuality, form, music, configuration, comparison very large ; superior manual dexterity. 2. The bngiish, who are characterized by a short and well arched forehead, eyebrows well expressed, roundness of form, undulated mouth, round full medullary nose, very seldom pointed ; a bullying temper, self esteem, cautiousness, firmness larger than those of the French. Ihe Quakers and Moravians are generally thin lipped. The Scotch- man have a longer nose and jaw; the Irishman have generally a more ruddy and spotty complexion, thick and more projecting under lip ; blue eyes and dark hair generally, and a very combative temper. 3. The Spaniards, by a lean and small fine size and head, regular features, black eyes or fine eyes, teeth well arranged, sallow complex- ion, 4. The Germans by a nose expressive enough, by angles and wrinkles round the eyes and on the cheeks ; the faculties of industry and sociability are very large, cautiousness and music are chiefly predom- inant. 5. The Dutch, by the rotundity of the head, the weakness of the hair, a high forehead, half open eyes, full nose, coldness and circum- spection, their faculties are all equally great. 6. The Italians, by their nose large and energetic, small eyes, projecting chin, dark complexion, noble and mobile countenance, coloring and music. V, The Portuguese, by their indifferent countenance, dark complex- ion, full face, like the Spaniards generally. 8. The Russians b} T their snub nose, light color or black hair. 9. The Jews, by their hawk nose, curled hair, and negligence in dress. 10. The Franco- Americans ; they deviate from the French of the old country, according to the climate of America and the other inhab- itants, in" the north they are whit e, in the south they are dark They arc more rough, plain and talkative among the American Indians ; they are morephlegmatic among the Anglo-Americans, who are more numerous in the United States, and they are generally of dark com- plexion, more spirited and independent in their colonies. However, a great part of the Creoles are remarkable by their thin white face, dark hair, and fine shape, 11. The Anglo Americans ; they also vary frym the inhabitants of the British Isles according to the climate and the otlu j r inhabitants, they are plain and crafty with the Indians, they are silent, re-crved, shrewd and money making pnople in the United Stales, they aie mure open, frank and sociable among the Franco- Americans ; they have ANIMAL PHYSIOGNOMIES. 49 fmerally bad teeth, and have not such a florid complexion as tho nglish. ] 2. The Bispano- Americans ; they vary from the Spaniards and the Portuguese very little, only they are more rough and violent among the Indians, they are in general open and lively, suspicious sometimes and generous Seciios, 3. ANIMAL PHYSIOGNOMIES, OR MAN COM- PARED WITH ANIMALS.— All the animals beginning from the lowest scale, have an analogy of conformation with man, their proto- type, the most perfect of all, the centre and the container of whatever is good in them ; that conformation is more approaching to that of man, as the animal is bigger, and possesses more organs, or more apparatus, and thence more similarity in the several kinds of features. Therefore whatever several qualities are found in them with their peculiar kind of features, the same must be interpreted in man with that same kind of feature. Hence; a Face, 1. Monkey-like, very close eyes, stumped and narrow nose, triangu- lar chin, denotes imitation, skill, thievishness, dissimulation, lewdness, 2. Aquiline or Eagle-like, or nose curved from the root of the fore- head, pride, force, energy, desire of commanding. 3. Cock like, nose concave below the forehead, courage, vigilance, boldness, spiritedness, lewdmess. 4. Owl-like, very large head, etc sensuality, cowardice, 5. Sheep-like, w T oolen hair, high and retreating foi ehead, timidity, weakness 6. Ass-like, long ears, round convex forehead, stupidity, silliness, impudence, longevity, cowardice. 7, Horse-like, self com- placency, patience, gentleness ; if the nostrils are large, anger from pride. 8. Dog-like, mild black eyes, hanging ears, attachment, fidel- ity, impudence 9. Hog like, nose big at the end, narrow forehead, eyebrows drawn towards the nose, big upper lip and jaws; sensuality, brutish appetites. 10. Frog-like, big eyes and roundness of forms; talkativeness, monotonous chattering. 11. Lion-like, middle size head; fierce steady and staring looks, large breast, measured steps: prudence, force, generosity. 12. Parrot-like, nose curved near the forehead, uuder lip projecting, round eyes: memory and talkative without any sense. 13. Ox-like or Bull-like, large head and neck, square form, low forehead : cowardice, brutish appetites more bellow- ing than motion. 14. Bear-like, big projecting jaws, a deform body ; thickness, stupidity, wildness, gluttony, cruelty, talkativeness. 15, Cat-like, small square face with oblique eyes, treachery ; the little hole between the mouth and nose, denotes greediness and cruelt}\ 16. Rabbit-like, the nose forming the edge of the profile retreating jaws and forehead; searching, agitation, nervosity. 17. Haven-like nose a little curved at the fore head and forming a triangle : impudence thievishness. 18. Fox-like, cunning. t9. Wolf-like, cruelty /vorac- ity 20. Goose-like, foolish air. The animals posses largely philoprogenitiveness, inhabitivenere moral feeling. 4. We must bear in mind that the facial line may also be drawn so as to touch the tip of the nose, as it is in the pictorial cut, th object in measuring the abscisses being the same ; that is, to determine the proportional advancing or retreating of the various parts of th e face. We may also measure the head by drawing a line from the most 54 riîYSIOGNOMONY prominent part of the forehead, either to the corner under the nose, or to the edge of the upper lip, and from both points to the orifice of the ear, then the more obtuse the angle is in both cases, the more talent. We must also exercise, ourselves, to look at the profiles of persons ; and judge of them. Now a large head with all the craniologica! organs very large is more powerful in action, than a small head "having the same organs very large and being both of the same temperament, because the latter is sooner tired than the former in its opera ions. A higher and narrower head will give more activity and not so much intensity and a wider and shorter head will give more energy and inten- sity. Still the adage is true : " Big he d little wit, small head not a bit." The head large with a sma'l triangular forehead, denotes little un- derstanding ; and a shallow mind, if the scull is loaded with fat and flesh. If the occiput is compressed with a cavity, it denotes stubborn- ness snd a weak mind. A head fat, small and round, denotes stupidity ; — a little big on a small body, a good mind; — too big, coarseness, stupidity ; too small, weakness, silliness ; too round, frankness, activi- ty, change: too much elongated, slowness; — too broad, violence and brutish appetite. The power of endurance is in proportion to the size of the brain, especially the posterior part of the coronal, the occi- pital and the bailar region. Section 3. THE CRANIUM.— The cranium constitute* the form of the brain; and although it belongs to Physiognomony, as t ere is a difference in the method of treating of it, we will discuss it in the 3d part of this book called Craniology. We will only mention here the six divisions or regions. 1. The frontal region, the forehead, the understanding, which com- prizes the superior part or reasoning, the middle part or observation and memory, and the superciliary parts, or fine aits, 2. The sincipit- al or coronal region A B C T>, or morality. 3 The temporal region B C G F, or iudustry. 4. The occipital region ABFE, or socia- bility. 5- The basilar region or the base E F G H I K, or the region of the senses or sensuality. 6. The facial region of the face. We must ascertain their bigness or smallness and judge accordingly with the other physiognomical parts- Section 4. THE FACE. — The face or facial region is the mirror of the soul; it contains the expressions of the use or abuse of the faculties of man. It may be divided into two parts by a horizontal line crossing the eyes by the middle, the upper part represents the intellectual faculties, the under part the affective faculties. It is generally divided into three parts : the forehead or the under- standing ; the space between the root of the nose to the middle of ihe lips, or the moral feelings ; and the space fromt that middle to theend of tlH chin or the animal propensities. Then we ascertain the pre- dominance of the faculties according to those proportionate sizes. The face or any part of it open denotes frankness, simplicity, mild- ness ; round, simplicity; — square, eccentricity; — harshly expressed, choleric, irrsacibility ; — broad, failing in cunning, rashness, violence ; — naturally smooth, cultivation of feelings, delicacy ; — accidentally smooth, hypocrisy ; — small, timidity ; — thin, susceptibility, dryness, weakness; — fat or fleshy, sensuality, laziness; — conic at the chin, , THE FACE. 55 subtlety, cunning; — flat, coldness, simplicity ;— long, perseverance, slowness; — firm," firmness ; thick, shame; — big, boldness ; narrow, indocility; — lean or emaciated, privation of enjoyments either by conscience or sickness; — soft, delicacy; — any part projecting, energy; — retreating, weaki ess ; — close, concealment ; — high, fancifulness. The contours or outlines arched, mildness ; — rounded, flexibility. Angles projecting, energy, roughness ; — fine acute, acuteness, perspi- cacity. Lines angular, stiffness ; — rectilinear, force obstinacy, understand- ing ; — curved, weakness flexibility, feelings. Section 5 THE HAIR. The hair is the excrement of blood, which shows more readily the constitution ; and it is a tube w T hich contains a colored oil. Black hair contain more iron and carbon and shows strength and love ; golden — more phosphorus ; pride, gentleness, liveliness; light — more lime or magnesia; smoothness, or slowness; red — more phosphorus and carbon ; irritability, excessively good or bad, brown or chestnut colored — more iron an lime ; regular habits ; w T hite — more lime ; slowness ; auburn or ginger — passionate love, jeal- ousy. Soft — softness; thin — sensibilty; coarse — coarseness; slankand black — energy ; curled — irritability ; standing up on end — fearfulness. THE BEARD. — Thin soft, lavishn ess; red — craftiness ; little or none, or a small mustachio, ill humor and laciviousness ; — pale, fliegmatic tem- per, prudence ; — dark, sincerity, boldness, smartness and melancholy. Section 6. THE FOREHEAD It is the measure of the capacities of the mind, and the moveable skin which cover 3 it, shows the use or abuse we make of those capacities. The breadth of the forehead is equal to nine times the breadth of the thumb of the ind vidual. We ascertain the advancing or retreating of the different organs of the forehead, by measuring the abscisses of the forehead from the facial line described above, and it tells for the size of the craniological or- gans ; also the the forehead must exceed in length the two-thirds of its height for talents. A facial line drawn vertically and parrallel, (not to the inclination of the forehead as stated b fore for ascertaining other conditions, but) to the natural straight setting of the head on the shoul- ders, — must touch the most prominent part of the forehead ; and then draw another line from the orifice of the ear passing under the upper gums, and reaching the facial line. The right angle of 90° is the measure of talents If the facial line leaves too much of the lip or of the jaw outside, the individual has his sensual appetites more prominent accordingly, although he may have a good understanding, as it happens in some negroes. Let us now exercise our physiognomical tact. A forehead gently arched without a single angle signifies mildness, and sometimes want of energy ; smooth, open ; peace of mind ; — full of irregular protuber- ances ; choleric temperament ; — perfectly perpendicular from the hair to the eyebrows ; obstinacy, fanaticism, deficiency ; — perpendicular and arched at the summit ; profound, reflecting, cool mind ; — rounded and projecting, as in children ; weak mind ; — rounding at the top and descending in straight line; great judgment, irritability, a heart of ice, melancholy; — narrow; a froward disposition; — inclining back- wards without any jutting of the bones of the eyes ; want of reflection ; — high; capriciousness, but if the bones of the eyes project; aptnesi 56 PHYSIOGNOMONY. to mental exertions ; — advancing at the top in adults ; reflecting mind, and in children slowness in learning; — retreating at the top, reflection not so well developed; — advancing over the superciliary region; great perceptive faculties ; — shorter in height than the nose ; stupidi- ty ; — peaked at the top on both sides ; talents. The wrinkles of the forehead mean the cares of the mind; irregular, horizontal aud furrowed; stormy passions, perturbation of mind; — regular, horizontal, less broken, not so near the eyes ! old age ; — per pendicular; energy:, application; — transversly cut; laziness, want of perseverance ; — only at the upper part, a look of amazement, approach- ing sometimes to folly. Lines horizontal at the junction of the nose and forehead : a harsh and unfeeling disposition. Deep perpendicular incisions between the eyebrows, with all other circumstances ; strength of mind. The front- al vein appearing distinctly in the midst of a forehead open and reg- ularlv arched, denotes extraordinary talent. Section 7. THE EYEBROWS AND THE EYELIDS.— The eyebrows have two principal motions, one by which they raise them- selves, the other by which they turn down in uniting. Those two motions express almost all the passions and are in accordance with the two essential appetites of the sensitive life of the soul, viz ; the concupiscible, such s s the desires for sustenance, pleasure, etc, and the irascible, such as melancholy, distress, disdain, etc. The eye- brows gently arched denote modest} 7 , simplicity ; — small ; a phlegmatic temperament; — horizontal; a masculine and vigorous character; — partly horizontal and partly curved ; energy and ingenuity ; — situated very high ; incapacity for reflection : — angular, discontinuous ; inven- tive genius ; — uneven and disordered ; great vivacity ; — full, bushy, compact, well disposed, and symmeterical ; solidity of judgment, clear sound sense. A wide space between the eyebrows ; quickness of ap- prehension, calmness of soul. The nearer they approach the eyes, the stronger is the assurance of solidity and reflection. The eyelids short and small mean wisdom, secrecy, contention, and if they are long with long hair on the eyelashes, simplicity, presumption, deceit. Section 8. THE EYES. They are the light of the body (Matt. 6 ; 22, 23,) hence such an eye, such a body, (see organ of sight, page 22, and chapter 3, page 29.) Their physiognomical value resides in their situation, form, tixedness, mobility, color and constant reception and emisssion of light and electro-nervous fluid. They are the elo- quent and faithful interpreters of our thoughts, and declare the emo- tions of the soul in an indescribable manner. Every one must exercise himself to their actions, and familiarize himself with the following expressions ; a single look, and evil look, (Matt. 6 ; 22,) a benign look, a mild look, a treacherous look, a silly look, a look amourous, languishing proud, rough, frightful, deep, sustained, bold, etc., and when the physiognomical tact, is sufficiently exercised, it seldom fails to find out the conduct of an individual. There are six muscles in the eyes that give expression to their motions : four straight and two oblique. The four straight muscles are attached behind to the bone around the entrance of the optic nerve, and before to the sclerotic coat of the eye; the upper straight is to elevate the eye and is called, the proud, because it gives the eye a EYES, NOSE AND MOUTH. 57 proud look. The lower straight turns the eye downwards, and is called the modest. The internal straight which turns the eyes to- wards the nose, is called the drinker ; the external straight which turns the eyes towards the temples is called the disdainful. The upper oblique, which is the longest, rotates the eye, and is called the pathetic, and the lower oblique is to regulate the motion. We must discern the piercing look, denoting vivacity, ardour and expansion, from the fiery look or eagle look denoting concentra- tion, absorbing or attracting. Near-sighted people are more apt to be deceived and corrupted in their imagination than far-sighted people. Minerva was called the blue-eyed lass, and Venus the black-eyed maid; Now, the eyes blue denote generally a phlegmatic character, know- ledge, friendship, often feebleness; — black; energy, laciviousness ; — grey ; choleric disposition, when the lids are red, drawn back and sunken ; — hazel or brown ; vivacity and affabilit y ; — green ; courage, anger, envy, vivacity; — red; the nature of the cat; — yellowish or citron; secrecy, slyness, usurpation ; — blueish grey or saffron color; often wickedness ; — sleepy, slothfulness, unfaith'ness ; — small ; cunning, secrecy and wit ; — acute at the extremity near the nose ; cunning and fineness ; — crossed diametrically at the ball by the upper lid; subtle- ty, cunning ; — sunken by weakness ; defect of verbal memory ; — deep in the head ; great mind ; — projecting and big ; verbal memory, (see organs No. 38 and 39 craniology;) — round; simplicity, credulity; — twinkling, squinting or winking ; treachery ; — the lids which incline downwards when talking or looking ; wickedness, falsehood, avarice, laziness ;— well drawn ; precision ; — staring ; simplicity, boldness, irresolution; — dry; great mind. (See page 37, etc.) Section 9. THE NOSE. — The nose is very often a great charac- teristic. It is the seat of anger or of derision, and its wrinkles that of contempt. It was called by the ancients the most honest part of face, because its tumefaction and its redness general betray the devia- tions from continency and diet. A nose aquiline or roman, or curved at the root ; shows imperious temper, ardent passions ; love of commanding, firmness in purposes, and ardor of pursuit; — sharp pointed; a passionate man; big and well formed ; chance of rising in the world ; — big and red at the tip ; nastiness, intemperance, or concentrated passions ; — small ; one is re- gardless of character and appearance ; — middle sized ; sense of one's character ; — Grecian or straight with the forehead ; amiability, effem- inacy; — cock like; self conceit, boldness, loquacious and bustling dis- position ; — small pointed and elegant ; more judgment than wisdom ; — stump ; generally little wit or understanding ; — snub ; one is cunning, shaver, of infinite jests and excellent fancy; — hook 1 *' one is sly. insinua- ting, unfa thful, roguish; — with a wide ridge ; good and solid judg- ment, superior qualities ; — with small nostrils ; timidity ; — with the sides or nostrils of the nose, or wide open breathing nostrils; sensibil- ity ; — flexible and perfectly disconnected or turning up at the tip ; a proneness to sensuality; — arched; spirit of sallies; — blunt; obtuse mind and feelings; — long; (see the buco-nasal interval, Sec. 10). Section 10. THE MOUTH.— The mouth is of all parts of the face the only one which expresses more particularly the feelings of the heart. A mouth shutting or inclining itself by the sides, expresses 58 PHYSIOGNOMONY. complaint; — whose corners raise themselves; contentment; — carry, ing itself forward and raising itself at the middle ; aversion ;— frequent- ly shut witn lips closed and strongly marked ; precision, avarice ; — closed, concealing the edge of the lips ; application, order, and neat- nees ; — closed and turning up at the extremities ; affection, arrogance, vanity and malignity. When the lower lip projects beyond the upper ; negative goodness,^ the upper lip projecting a little ; positive or efficient goodness ; lips firm, firmness ; — compact, avarice ; — weak, and in motion ; weak and wavering character ; — full, distinct, and well proportioned lips ; a char- acter hostile to falsehood, villainy and baseness, but with a propensi- ty to pleasure. Lip3 thick and fleshy ; sensuality and slothfulness, a characteristic of a phlegmatic temperament ; the lower lip with an indenture in the middle, liveliness. The bucco-nasal interval (between the aperture of the mouth and the nose,) if large, shows that the arch of the roof in the mouth is more elevated, and has more surface and hence leads a man to sensuality, as the taste has more energy, and to impudent and coarse actions. If the interval is small, then the nose is longer, and the smell has more energy. Now as the impressions of odours have in themselves some- thing less brutish or more delicate than those of taste, it follows that the taste of such an individual, being less voracious is more delicate, still, a long nose is the sign of virile power. If the height of the nose depends upon the feature of its root which is as thick as the bone of the nose ; it shows the organ of individuality large and aptness to appreciate things of taste ; the hole above the middle of the upper lip denotes greediness and cruelty according to its size. The teeth are the symbols of cleanliness or neglect of it, according as one keeps them clean or not. Section 11. THE CHIN, CHEEKS, NECK AND EARS -—The chin is the index of love. A projecting or long pecked chin, (menton de galoche) denotes energy, tenacity of opinion to hatred, and as it pro- ceeds probably from the going down of the glenoidal cavity, of the temporal bone, it gives energy to the craniological organs of the tem- poral region such as destructiveness, etc, — if the chin is receding, on the contrary it shows the contrary, or carelessness about opinions, weak- ness. A chin advancing, and pointed denotes craft ; angular ; a sensible mind and a benevolent heart; — flat; coolness of temper; — smooth, fleshy, double ; sensuality, lewdness ; — small ; timidity ; — with a round dimple ; good nature ; — with an incision ; wisdom, resolution ; — square, belongs to man, and denotes courage and strength; — round and thin, belongs to woman and denotes good nature with a little vanity. The cheeks fleshy ; a proneness to sensuality ; — large and coarsely furrowed ; ill nature and brutality ; — receding, wisdom, though symp- tom of disorders in the teeth, in the stomach, or in the lungs ; — with a hollow; envy, jealousy. * The neck long ; gentleness ; — short and thick, especially if the veins should be conspicuous ; a very passionate and sensual man, in danger of apoplexy; — short and small, wisdom. The diameter of the neck ought to be the half of a head. Thj ears large and big; simplicity, laziness, although a good mem ory; — small; good judgment, secrecy, prudence; — long and thin, VARIOUS PARTS OF THE BODY. 59 gluttony, impudence, pride ; well proportioned, wisdom ;* they are the sign of 'docility, in general. Section 1 2. THE REST OF THE PARTS OF THE BODY,— All the parts below the head are not so important ; but as they have a rela- tion to the vegetative life and constitute what we call pantomime, their interpretation may make up for a conclusion by way of majority of the same signs. Any part big and fleshy ; sensuality ; — thin ; activity of feelings, sensibility ; — large ; strength of body or dullness ; — small ; weakness ; — hairy; lewdness; — unhairy; weakness, delicacy, simplicity; — regular ; regularity of feelings ; — irregular ; irregularity ; — long ; coarseness; — short; solidity, quickness of motion ; — rough and fur- rowed ; roughness ; — soft ; delicacy ; — well proportioned ; regularity in the harmonious result ; and — badly formed, bad results. So, the shoulders, the arms, the hands, the breast, the stomach, the ribs, the thighs, the knees, the legs and feet, may be approximately interpreted, according to the above rnle. A bump on the back shows a man prudent, covetous, deceitful and witty by practice. A bump on the breast means a double heart, mis- chief, more simplicity than wisdom. ARTICLE III. Accidental modifications of the Body. There are two kinds of them, those which belong to Pathognomony, and those which belong to Physiognomony. There is a third modifi- cation called semeiotic, which has to do with both, and is the science of signs for health and disease, or a medical physiognomony. Section 1. Pathognomonical modifications. Pathognomony is the science of Pathognomy, or of the laws of passions setting the body to action. It is Physiognomy in action, they are inseparable in the study of man, On that account, we have mix- ed them together, that is, both the active and passive state of the same moveable parts of the body, in the physiognomical rules. We may compare man to a tree : Craniology is the root and stump or founda- tion : Physiognomy is the body and branches grown, according not only to the quality of the root, but according to external circumstan- ces, such as air, water, culture, neglect, etc. : and Pathognomy is the fruit of that tree, hence it becomes is a science of mimick for courtiers and flatterers. However, we have called mimick in our French treatise the imitation or representation of a cerebral organ by pathognomy and physiognomy, and wha ever plan we may take in expressing our desires or passions, pathognomy reveals it by actions, and the repetition of those actions in passions is impressed on the moveable parts according to the physiognomical rules laid down, whilst Crani- ology which has modelled the solid parts, reveals the dissimulation, if there is any, by telling us the primitive dispositions. Those move- able parts are the eyes, the eyebrows, the nose and the mouth, which we have analyzed in the foregoing article. Now the actions of those moveable parts are called pathognomonical modifications, and they are : 60 PHYSIOGXOMONY. speaking, laughing, walking gesticulating, and any moving of the parts of the face and of the body. 1. The Voice which partakes of that of animals, is assimilated to the same character. It can be divided into dragged or drawn, foiced or affected, natural (or articulated without effort or laziness.) Hence we may infer the character or the present disposition which is, either not near enough the truth, or beyond the truth, or truth itself. The voice may be soft, strong, trembling and exhibits the same epithets. À voice that sustains itself in singing, shows either judgment or hypocrisy. 2. The Laughing, great foolishness ; easy — simplicity ; scarce — con- stancy, prude iic -, subtlety. The smile shows judgment or irony. 3. The walking, slow, with large steps : slowness of memory, coarse- ness — Quick with small steps : promptness, delicate capacity. — Slow with measured steps : judgment, reflection. 4. The Gestures. They go in accordance with the walking and the voice, they are natural or unnatural : that is, they exhibit truth or falsity. 5 .The Moving, All the motions of the body are made according to the temperament and the character of the individual. A motion made unnaturally or unnecessarily: indiscretion, vanity, inconsistan- cy, falsehood. Motion in speaking; either prudence, plainness or pride. Section 2. — Physiogndmonical modifications. Physiognomony considers as we have seen, the mov able parts in a state of rest, as regard to the change in the form, tissue, color, air, attitude, etc., they are called phenomena of expressions, or physi- ognomonical modifications, and these are : the age, the size, the breath, the perspiration, the dress, the writing, the style and the human works. We will speak of the age in the first section and of the rest in the second. § 1. — The Age. — It modifies the body according t > its period. In infancy, the lymphatic and the nervous consiitution predominate ; all is innocence and play. In the second childhood, the lymphatic diminishes and the digestive apparatus is more active, with the mus- cular system. In puberty, the genital system is predominant, and there is a revolution in the mind and in the feel ng< ; all is pleasure and enjoyment, whether for good or for evil. In adolescency, the sanguine system predominates. In virility, the digestive apparatus is the most prominent ; all actions are done through ambition. Old age is shown by the languor of the functions a:,d by the susceptibility, dryness and weakness of the body. The age or duration of life may be ascertained by the degree of de- pression of the temporal bones and the projection of the cheek bones, (which are signs of a carnivorous or ferocious appetite, according to their development,) and in a skull, by the degree, besides, of the bending of the branchés of the lower jaw which form w.th the body of the bone an angle of 90°, in old age ; for, in childhood, the branches are scarcely indicated, and are almost parallel to the body of the bone. The following table shows the different periods of life (in the male,) physiologically considered, for the climate of France, and wi»h the lym- phatic temperament. The periods run by seventh, because nature's DURATION OF LIFE. 61 Child- hood. Youth or adult age. chances have been observed to follow in its evolutions, that mystical number. "1st infancy, 1st period, from 1 to 7 years; the last number indicates the climateric or critical epoch of change, or the first entire renewing (f the constituting parts of the body. 2nd infancy, 2nd period, during the 7th year to t e 14th year, or to the time of 2d dentition; puberty of some females, Puberty, %d period, from 14 to 21, or to he 2d climateric or critical epoch ; change of voice; beard; enlargement of ( the breast. Àdolescency, 4th period, from 21 to 28; or to the maximum of the heighth and width of the bones ; apparition of the last grinders, or molar (wisdom) teet >, and of the frontal sinus, last degree of extension and con i;tancy of the fibres. Increasing Virility, 5th period, from 28 to 35, the temporal cavities begin to be formed. ' '6th period, from 35 to 42, the maximum of the confirmed human strength begins and lasts till 49 years. or J *lth period, from 42 to 49, or to he 3d climateric stationary [ or critical epoch, or to the maximum of mid- virility, dly life; then, cessation of menses, sexual in- ability, age of return. , , , f&th period, 49 to 56, wearing out of teeeth ; the e c er y age, ^ . turning erev more and more Middle or mature age. Old age. Confirmed or stationary old age. Caducity or Ihair turning grey more and more 9th period, from 56 to 63, or to the 4th climat- eric or grand critical epoch ; great depres- sion of the temporal bones. " 10th period, from 63 to 70, by the loss of teeth, the mouth is more retreating, the nose grows more aquiline, the chin is more projecting, and its distance from the nose is shorter of 1-6. *llth period, from 70 to 77, general dryness of tha body, great susceptibility, incapability of bearing much. 12th period, from 77 to 84, or to the 5th climat- eric or critical epoch, general exhaustion, last period of real life. flZth period, from 84 to 91, a kind of vegeta- tive life, the sensibility is almost lost 14th period, from 91 to 98, state of imbecility and infancy preceding the end of life. If there were not so many circumstances influencing the course of our life, we could ascertain the period of it ; but those periods vary in duration in the various kinds of individuals, according to their constitution and accidental diseases and circumstances Therefore we must modify the above table in the following manner : The period of women is 10 years shot ter than that of men ; puberty (3d period,) whicli is indicated by a change of voice, etc., arrives at 9 years in the hottest climates, at 15 in France, (as in the table,) and at 18 in Den- mark, Russia, etc; the 3d climateric epoch comes at 35 in the torrid zone and gives 70 years of life ; at 49 in the temperate zone, (as in the table ; and at 21 in the glacial zone, and it gives 42 years of life. 62 FHYSI06N0M0NY The lymphatic constitution is more vivacious and has 98 years of life, (as in the table) ; the sangunine has 90, the bilious has 80 and the nervous has 70 years of life. Excesses in pleasures, diseases in their acuteness and duration, shorten life, producing either a paralysis or an irregularity or a greater degree of sensibility, in the nervous system, by which the vibrations become blunted, and the fluid is wasting away quicker. Those cases must be taken in account by the rule given above the table, upon the supposed age of the present appearance. If a person wishes to know the period of his life, he must attend to all those circumstances above mentioned, and then suppose he is over 25 and he recollects that his maximum of height was at that age, he says : As the maximum of height, marked 28 in the table, is to the last epoch or 98 marked in the table: so my maximum of height which was at 25 years, is to the number of yea s to live. Hence : 28 : 98 : : 25 : x. Then : - 9 — ^-— === 87 years, 6 months ; and the first climateric epoch will be : J-p^si 8 "" 6 years, 3 months . Now suppose he changes into the nervous temperament after his 25 years, then add 70 years to 84 years 6 months, it will make 154 years 6 months, which you di- vide by the 2 circumstances, and it gives 77 years, 3 months. Recollect to alow 14 periods to every calculated or supposed duration of life. If a woman wishes to know the duration of her life, and she does not recollect any event of her life ; she is living in the torrid zone, and she is of a lymphatic temperament, which make 2 circumstances. She, then, calculates for every circumstance 10 years less than the man's duration, thus ; 1st: torrid zone. 70 years less 10, equal 60. 2d: lymph- atic temperament 98 years, less 10, equal 88. 60-}-88=148 ; then 148 divided by the 2 circumstances give 74 years of life, and whether she has been sick or not, if she appears to be 20 years, and she is 25 ; then we have the last proportion: 20: 74:: 25: x. Hence ^*f** =* 92 years and 6 months ; also, if a woman recollects the year of her puberty to be 10. Then as 10 represents 14 in the 3d period, we have this proportion: 14: 10:: 98: x. Hence 98 1 X 4 I0 =70 years, we suppose here all circumstances to be equal, sound health, and good climate. § 2 — The other modifications. The Size. A tall size ; proneness to pride and raising above others. — Short, a proneness to jealousy, simplicity, eye service; other cir- cumstances being equal. The Breath strong and violent ; great mind, — weak or short, small mind, symptoms of asthma, (see page 24.) The Perspiration which is either sensible or insensible, has a good deal to do with our dispositions, being a chemico-animal distillation of the food that we take, as seen by the coloring of it; it is a repairer of tone or a lubricator against the wearing out or dryness of the fine terminations of nerves and «t discharger of all bad humors. If the skin is too dry, the pores too much closed, there is not enough of insensible perspiration, it betokens bad humor, moroseness, melancholy, despon- dency, weakness. Perspiration, either insensible or promoted by exercise, as seen by the opening the pores, has been reckoned to be the origin of pleasure, on account of the harmony there is among CRANIOLOGY. 63 all the minutest parts that perform, at once their functions without im- pediment, giving elasticity to our muscles, vivacity to our nervous system and liveliness and joy in our actions and words. The Dress. Each fashion, each color, each cut of a coat has some- thing particular which becomes better such an individual rather than another, such form of a hat, for instance, will describe wonderfully an individual in his true character rather than another form. Cleanliness and neglect, plainness and magnificence, good and bad taste, decency and shame, modesty and pride, regularity of habits and irregularity, are recognized by the kind of dress, the manner of dressing, the fixing of the hair, etc. The Writing. It shows the motions of the hands and fingers as the most delicate and the most varied of all the motions of the body. There is a national writing, a schoolmaster's writing, an original writing. The type of any of them may show either boldness, vacillation, order, clean- liness, force, delicacy, slowness, speediness, freedom, beauty, ugliness, disorder, symmetry, neglect, laziness, looseness, vanity of ornaments, pride, ostentation. The Style. Such as we are, such speech and such writing and s yle we exhibit. Style dry and hard with a large perpendicular forehead : cut, interrupted, sententious, original, with a projecting frontal sinus. Style vivid, precise, agreeable and strong with a middle raised forehead regularly arched. Style flowing, light without depth, with a spacious, rounded forehead. The Human Works. Each work bears the workman's character; but it is only a musician who can better judge of the character of another by his music ; a painter, by his paintings, etc., each individ- ual is the best judge of his own profession or trade. PART III Craniology. Introduction, General Principles and Rules. Craniology is the science of Cranioscopy, and Cranioscopy is the i terpretation of the fatuities of man by the measurement of the cra- nium, which tells the amo mt of each disposition and capacity, as being thus innate and fundamental, without any reference to the use or abuse which a person makes, or has made of them; that reference being made and determined only by the physiognomy of the indi vidual. Those faculties are hereafter classified, but for a better discussion of them, we will previously explain in the 1st place, the foundation of the faculties of the soul, and in the 2d place, we will establish the rules of their size and combinations. § 1. — The foundation of the faculties of the soul. The theory upon which the classification of the faculties of the soul is founded, rests on this principle : That : as the existence or the 64 CRANIOLOGY. life of man is not nothing else but the external and incessant manifes- tation of what takes place inwardly, therefore what takes place in- wardly must come from the needs implanted in the organization of man. Man is led by two guides, need and reason, the one solicits, exp .inds and pushes him, the other absorbs, enlightens him, tells him his duty and checks the expanding tendency of the sensibilities; there- fore, the most useful practical science, is that which teaches us to make our n eds constantly agree with our duties. Every organized beiDg has needs, as we have seen in the 1st Chapter of physiognomony. Our organs have been made to fulfill some functions, and by the rules of electrical or chemical attraction or affinity with the congruous substan- ces, an electrical shock or a sensation announces it to man, as sOon as they are in a state of diminished or negative electricity ; that sensation or sensibility is the interior voice or need of nature, as it happens for instance, to the stomach for hunger, or to the eye beginning to look at any object, or to the ear beginning to hear a sound, etc. The need of eating, the need of seeing better, the need of hearing better, etc., that is, the natural necessity of electrically absorbing and of expand- ing for the maintenance of the living being, calls the attention and causes a desire ; the desire is the attribute of the will, and the will always acts by those impulses, whether controlled or not by reason, because the will must expand, and, therefore bring on passions, if reason or the understanding, the help mate, has had no time to perceive, observe, reflect and decide. The soul then consists of a dualism of the understanding, or the absorbing faculty, and of the will, or the expanding faculty. ISTow the soul is not the understanding alone, nor the will alone, they are two countervailing powers; the understanding cannot exist with- out a will as a reactive power, and vice-versa. Their internal action with ideas is free ; but the external action may not be always free. The external objects move the sensibilities of the body (whicu some authors have improperly called a third faculty of the soul,) and pro- duce electrical shocks or sensations in the brain, often before the understanding had time to perceive them thorougly, or to perceive them at all. Man must go onward, therefore actions are often elicited from the first impulses of the will without reason, or motives of action, or freedom, and in that case, those mechanical actions are not attributed to the responsibility of the soul, no more than those of brutes. But when that breath of life, the soul, is attentive and employs its bodily organ- ization, so refined in adaptations for all uses of creation, then, that soul is elevated toward God, by its ideas of relief in God, of faith, hope and charity in God, and of fu'.ure happiness and everlasting living in God. Therefore we are in a constant need of God and of the creation. Our needs implanted in us by Providence are all good, but we must govern them, otherwise they will degenerate into passions, (See about passions, physiognomony, chapt. 3, art. 1.) Those needs, have been found by the experiments of Gall, Spurz- heim, etc., to be separately delineated in the convolutions of the brain, and to be ascertained on men and animals by the dimensions of the cranium,, and we call these needs, organs of the brain, or cerebral or craniological organs, in accordance with the two powers of the soul 05 FACULTIES OF THE SOUL. We have classified those needs or organs into two orders ; the needs of the heart, and the needs of the mind. The needs of the heart may be divided into individual needs, social needs, and moral needs. The individual needs are the propensities of the animal, and produce instincts of industry ; they relate to the instincts of life, and of its transmission; they include the needs of caloric, mot' on, respiration, alimentation, etc ; pleasure or pain warns us, whether the satisfaction of any of them i^ right or not. The social needs relate to men's feel- ings with each other, they are needs of sympathy for mutual help. The moral needs are the union of the individual and social needs, for the regulating of our actions toward the general good Those three classes have reference to the dispositions of the heart or of the will; they com- pose the first part of the craniological organs, called affective faculties, which act and give out either spontaneously, or with the aid of the mind. The second part of the craniological organs, are the needs of the mind, called intellectual faculties, they receive the electrical sen- sations of external bodies into their primitive ond innate spiritual sub- stance or power, and show forth a judgment and a reflexion together which belong only to the soul of man, and are not found in the brute. The animals receive in a daguerreotyped process, as it Were, images of practical mechanism, in the limited organs and uses of life belong' ng to each animal. Hence there are three objects of needs, the true, the good and the beautiful The need of knowing truth, or the love of truth ; the need of sympathizing or making an object good to us, or the love of good ; and the need of harmonizing trutti and good, or the love of the beautiful. The true is, that which is, any fact or existence ; the good is the true passing to the act; no action is good before our eyes, unless it expresses for the understanding a true relation which creates for the will a moral obligation ; and the beautiful is the eclat or harmony of the true and of the good ; those three last needs create three kinds of passions, or motives of actions, and therefore three kinds of duties, which our interest or conscience dictate to us, naturally, although we may be mistaken for want of education, in the choice: thence opinions, tastes and passions arise. Now, truth is either physical or spiritual ; A physical truth is the existence of material objects ; all objects have a harmonious aggre- gate of components and attributes. A spiritual truth is the idea of any object or of any judgment, coinciding with a physical fact, which is the origin of that idea or of that judgment. Here the rule of Locke proves good ; nihil est in intellectu quod non prius fuerit in sensu, which we quoted in the first pages, that is; there is nothing in the understanding that has not previously existed in the senses ; but it does n:ed or closed. Pathognomlzed — Motionless countenance, a breathing almost stopt, an absorption of the mind into cogitations, causing a paleness or a constriction of the face. GENUS III, Faculties of communication, or of expression by language. ot). Imitation. Spirit of imitation, sense of sympathetic language, mimick, aptness to copy or imitate any object, or to describe or make like another, copy, pantomime, theatrical ability. Very small. — One is unable to imitate. JS?nall. — lias a singularity and an eccentricity of manners for want of imitating. Rather small. — Dislikes or fails to copy, draw or do after others. Moderate. — Has a difficulty to take pattern, yet will imitate but poorly. Fair. — Will copy or imitate some person, some good example, some art, yet without beini; skil- ful to mimick. Full. — Can describe, relate auecdotes in personifying but with some effort. Rather large. — Can copy and imitate gestures, sounds, words, mechanical process. Large. — Can personify, mimick very well and speak with good gestures on a stage. Very a rye. — Will imitate perfectly any action, style, sound, etc , in art and sciences. Abused. — Likes to play the buffoon, the monkey, to make a farce, and to render every thing comical, to act the plagiary, to counterfeit any object. Physiognomized. — The eyes close together as in the monkey; the forehead with a horizontal plan, almost straight at the Lop. Pathognomized. — Expressiveness of manners in repeating or mimic- king what has been observed or learnt, in taking the ton of others or in falling into their temper. 37. Wit, Spirit of mirthfulness, perception of ludicrous gaiety, satirical merriment causticity, joke, intellectual destructiveness, sense of antipathetic language, of joking on any object, or pointing out differences amidst resemblances. Very small. — Moroseness, peevish- ness. Small. — One is unable to make or take a joke. Rather small. — Dislikes jokes, and is slow in perceiving any contrast or puns. Mod- erate. — Is sober about puns, has a little wit, yet lacks quickness to express it. Fair. — Can perceive some contrast, make a joke and still not like to take as much from others. Full. — Has some wit, mirth, sallies and reparties. Rather large. — Has a share of mirth and will express it with tact. Large. — One is smart, and has a gay and quick perception of the ludicrous and incongruous. Very largo. — Has a keen delight and tact in jovial sarcasms, ep grams, satire. Abused. — Mirth at the expense of others, frivolity and levity of mind, aptness to 8 G CRANIOLOGY. rail at religion, or morality to scoff at everything. Pkysiognomized. — An arch know- ing look, a broad forehead. Pathognomized—k sort of half smile, affected and unnatural gestures, acquired by mimicking others, in order to ridicule them. 3S. Onomasophy. Sense of the language of single words, perception of the artificial signs of a science or language, ability to recollect or to retain all kinds ok vroRuà and NAMES, as technical expressions of single ideas, in botany, chemistry, natural history, physical sciences etc.. without any reference to their logical connexion ; nominal memory, the ;; what is the name of that. " Very small. — One is an idiot. Small. — Incapacity to recollect the names of persons and things. Rather Small. — Difficulty to learn by heart or to remember technical names except some few that necessarily interest one. Moderate. — One inquires for the names of persons and things, and remembers some. Fair. — Can recollect a certain quantity of names in languages or sciences, yet with some deficiency. Pull. — lias a good store of names and words which he uses with some advantage. Rather large. — Taste fur lauguages and sciences, where there are many names or nouns to retain. Large. — Good nominal memory, capacity for natural history, medicine, mineralogy, etc. Very large. — Has a very great command of names in any science or language which he has learnt. JLbused. — Verbosity in speaking and writing, a mania of reciting pieces, prattling, talkativeness. Physio gnomized. — Motionless intensity of looks, eyes full or big and projecting forward, eyelids and globe of the eyes drawn a little upward. Patho gnomized. — Great action in the eyes and in the tone of voice, in pronouncing technical name3 at every occurrence. 39. Articulated Language. Sense of the language of thoughts, glossoma- thy. Polyglottism, perception and memory of the expressions of any language, faculty of speech, ability to recollect thoughts, or several ideas or words con- nected together, phraseologies, idiomatic sentences, rhetoric, elocution, verbal memory ; this organ is to the preceding, what eventuality is to individuality. Vi>y small. — stupid taciturnity caused by the want of that organ. Small. — Inca- pacity for expressing one's self. Rather small. — Difficulty to follow one's thoughts, to study grammar. Moderate. — One can write his thoughts and express them with common words. Fair. — Can expatiate some time on common subjects. Full. — Shows his faculty of speech with advantage, is free though not copious. Rallier large. — Has ability for rhetoric, history, the nature of languages. Large. — Ability "to study English, French. Spanish, German, etc. Can be a linguist, has a good memory of languages and talent for eloquence, his words flow freely and rapidly. Very large. — Can be a great Philologist, a sublime rhetor and an affluent improvisator. Abused. — Untimely making of speeches, too much volubi- lity in speaking, a passion to interpret the meaning of others, impatience at in- terruptions while speaking, bombast and unnecessary digressions. Physio gnomized. — Eyes pursenet-like upwards, the ball pushed downward, forming a bag or fold- ing in the lower eyelid, eyes big and projecting. Pathj gnomized. — Graceful atti- tudes and gesticulations, liveliness and smartness in telling stories, or reciting some event. VSVXS TRAIXX3 »S FHB.ElffOI.OGIE OC DE PHYSIOGNOMOXIE EX DE CRANIOLOG1E COMBINEES, SERVANT POUR LA DESCRIPTION CRANIO-PHYSIONOMIQUE DES PERSONNES. Explication du système Cranio-Physionomique. La Phrénologie est une Science qui traite de la connaissance de l'homme par le moyen des développements de la tête * ces dévelop- pements se manifestent sur la figure et sur le crâne : de là, deux grandes divisions, la Physiognomonie ou Physionomie et la Cranio- logie. Le but de cette science est de connaître nos dispositions et nos capacités, ainsi que celles de nos semblables, pour en tirer parti, les corriger, les perfectionner et juger, pour ainsi dire, de notre avenir, diriger l'éducation des enfants, choisir nos amis, éviter les méchants et savoir traiter avec les hommes. Tels sont les principes et les régies qu'admet ce système. 1. L'homme consiste en une âme et un corps. — 2. L'âme est une substance émanée de la Divinité, simple, indivisible, sans étendue caHculable, présente à tout le corps, et principalement dans le cerveau. — 3. Elle possède deux facultés : l'Entendement et la Vo- lonté, ou vulgairement l'esprit et le cœur. — 4. Le corps est une substance matérielle, étendue, divisible, composée de divers éléments primitifs et possédant des appareils organiques, pour établir !a vie végétative et la vie animale. — 5. L'appareil organique du cerveau est destiné pour la vie animale : c'est-à-dire que l'entendement doit percevoir les sensations du cerveau et les élaborer; la volonté doit choisir ou rejeter, et mettre ces sensations élaborées en action. — 6. Le corps est doué d'un système de nerfs nourris par le sang, qui se ramiSent partout, dans lesquels circule un fluide électro-vitaïet dont les propriétés sont la sensibilité et l'irritabilité. — 7. Ce fluide trans- met les substances corporelles au cerveau, et les sensations en sont perçues, connues, réfléchies et réagies à l'extérieur par Pâme. — 8. Le cerveau est ainsi l'organe de l'âme, et contient une collection d'or- ganes qui ont chacun leur propre fonction à remplir. — 9. L'exer- cice et le développement de ces fonctions sont soumis à l'influence de conditions organiques et de circonstances extérieures. — 10. La forme du crâne, ou la Craniologie, montre la quantité du cerveau, et la grandeur respective de chaque organe. — 11. Ces organes corres- pondent à autant de facultés ou puissances primitives fondamentales et innées de l'âme. — 12. L'apparence extérieure du corps, et sur- tout celle du visage, ou la Physionomie, indique la qualité du cer- veau, c'est-à-dire que le visage est le miroir de l'âme, ou la manifes- tatioa extérieure de l'usage et de l'exercice de ses puissances. — 13. La Pathognomic est la mimique en action, ou le langage d'action des facultés de l'âme. — 14. Comme l'homme ne fait qu'un seul tout, auquel chaque partie doit être en harmonie, on combinera ensemble les six régions de la tête. La Frontale (dcgj), ou les facultés intellec- tuelles. La Sincipitalo ou Coronale (abcd), ou les sentiments de mo- ralité. La Temporale (bcgf), ou les facultés industrielles. L'Occipi- tale (abfe), ou les instincts de sociabilité. La Basilaire, ou base de la tête (tfyhik), ou la concupiscence. La Faciale ou le visage (dgi), ou les expressions de la physionomie et de la Pathognomic ou mimique. Il faut aussi mesurer la tête avec un craniomètre depuis le meatus auditorius de l'oreille, qui mène à la moelle allongée, d'où la gran- deur respective des organes est déterminée. — 15. Puis on détermi- ne l'abus d'un organe, quand, après la corroboration des prélimi- naires physionomiques, cet organe est stimulé ou surexcité par un ageut extérieur ou par un organe plus large, et qu'en même temps ce même organe est plus grand que la conscientiosité et les facultés réflectives. — 16. Enfin on doit observer la règle des combinaisons. Les plus grands organes veulent être satisfaits les premiers ; si un organe est plus grand qu'un autre, son sujet, ou sa faculté d'agir, contrôle cet autre organe ou opère sur lui ; si un organe est moins large qu'un autre, son sujet est stimulé, ou son objet est employé, et quelquefois abusé par cet autre organe, qui «st un motif d'action; la pluralité des organes plus larges fait donc la pluralité des motifs d'action, voy. n. 2, Acquisivité combinée, et n. 4, Destructivité com- binée. — 17. Malgré cette innéité des puissances fondamentales de l'âme plus ou moins prononcées, l'homme ou ce MOI individuel, est libre dans ses actions, c'est-à-dire qu'il peut délibérer, choisir, reje- ter, agir ou ne pas agir, faire usage ou abuser de ses facultés : en un mot, l'homme se bâtit lui-même sa propre maison physionomique sui les fondements craniologiques que la nature lui a donnés. — 18., Le degré de développement des organes craniologiques s'inscrit ave« des chiffres dans le blanc de leur marge, suivant le rapport du cranio- mètre. 1.2., signifie très petit ; — 3. 4., petit ; — 5. 6., presque peMt ; — 7. 8., modéré ; — 9. 10., plein ; — 11. 12., large ou grand ; — 13. 14., très large. Partie Physiognomonique. La Physiognomonie est la science de la physionomie ou des lois du visage, et exprime la qualité de l'action du cerveau. La Phy- sionomie indique donc les dispositions présentes et les talents acquis, ou, en d'autres termes, l'usage et l'abus que nous avons fait de nos organes cérébraux ou craniologiques : I. TEMPERAMENTS, ou degré d'énergie vitale dans V élaboration du cerveau. 1. Lymphatique, ou Flegmatique, ou Pituiteux. Le corps froid, humide, gras, mou, très peu velu ; peau et figure très blanches. Pouls mou, rare et lent. Lenteur et pesanteur dans l'action. Indo- lence, paresse, faiblesse, embonpoint, formes arrondies, yeux bleus, cheveux blonds. Nerveux. Douce sensibilité, application, actions lentes, mais répé- pétées constamment. 2. Sangulw La corps est chaud, humide, doux velu, les cheveux blonds ou châtains, les yeux bleus ou bruns, la figure animée ou rouge, le pouls mou, humide et plein. Activité, feu, enjouement, ris, amour, sensuel, inconstance, actions vives et violentes. € Musculaire ou athlétique . Muscles exprimés durement, hanches so- lides, poitrine avancée, tête petite, sentiments lourds. 3. Bru eux on Cholérique. Le corps chaud, sec, maigre, dur et velu. Peau brune ou jaune, pouls dur et rapide, cheveux et yeux noirs, muscles fermes, activité décidée, énergie, ambition persévé- rance, actions vives et constantes. Sanguin pur. Les veines sous-cutanées visibles. Embonpoint moyen, hardiesse, courage, constance, passions fougueuses. Sanguin doux:. Modération dans les qualités ci-dessus mentionnées. Application. Le meilleur tampé rament. Sanguin atro-nerveux ou atrabilaire. Extrême susceptibilité, irasci- bilité, inquiétude, penchant à l'excentricité. . 4. Nekveux ou Mélancolique. Le corps froid, sec ou maigre, les cheveux fins et lisses, ligure sombre ou de couleur de plomb, pouls dur et petit, santé délicate, petitesse des muscles, grande sensibili- té, amour de l'étude, actions vives et courtes, irritabilité. Doux. Moins de susceptibilité et d'habitudes sombres. — Mania- que emporte et bourru. Les fonctions organiques et le pouls irrégu- liers. Bilieux morbide ou hypochondriaque et atrabilaire. Penchant à la per- fidie, à la crainte et au fanatisme. IL LES CINQ SENS DU CORPS, ou organes sensitifs, ou pouvoir cérébral de recevoir les impressions. Ils indiquent les facultés primitives de recevoir les impressions des corps et de les transmettre par leurs nerfs au cerveau ; c'est là que la sensation est perçue par l'âme. Leur grosseur donne la grandeur du pouvoir, leur longueur la continuité, leur largeur l'activité. 1. La Vue. L'œil en est l'organe , il nous informe des objets éloi- gnés par les rayons de la lumière répandus sur eux, réfléchis sur la rétine et transmis au cerveau par le nerf optique. Les yeux sont le siège du langage, par leur propriété de recevoir, de donner et de fasciner.. 2. L'Odorat. Le nez en est l'organe. C'est le siège de la délica- tesse. Les substancss gazeuses viennent des corps éloignés se répan- dre dans le nez sur le nerf olfactoire, qui en transmet au cerveau les sensations agréables ou désagréables. 3. L'Ouïe. L'oreille en est l'organe. Le meatus auditorius reçoit les sons ou les vibrations ondulatoires de l'atmosphère, causés par la percussion des corps : le tympanum les analyse, et le nerf auditif les transmet au cerveau . Rapport avec le moral. 4. Le Goût. Le palais et la langue en sont les organes. Ils sont couverts d'épanouissements de nerfs, appelés papilles, (sur la lan- gue), qui reçoivent les impressions des corps et les transmettent au cerveau. Ils produisent des sensations de goût seulement. 5. Le Toucher. Tout le corps en est l'organe, et principalement les doigts. C'estjc sens élémentaire. Il est causé par l'épanouisse- ment «les nerfs sur toute la surface du corps. Il nous informe de quelques qualités et corrige les erreurs des autres sens. D m. LANGAGE DES SIGNES DU CORPS, ou pouvoir cérébral de réagir et de transmettre sur la figure. La forme de certaines parties du corps, et principalement de la figure, exprime la réaction combinée des organes craniologiques et sensitifs avec les tempéraments. Ces parties indiquent la capacité ou la disposition d'action, les habitudes contractées par l'éducation ou par un exercice continuel de quelques organes cérébraux. Elles se divisent en dures ou immobiles, et en molles ou mobiles. Les parties dures sout les os, et ils donnent la quantité de force dans l'action. Plus les os sont longs, plus leur mouvement est continue; plus ils sont larges, plus ils sont forts. Plus ils sont minces, plus ils sont vifs et prompts ; plus ils sont épais, plus il y a de lourdeur. Les parties molles sont la peau, les muscles, les nerfs, les vaisseaux et les tissus cellulaires, et ils indiquent leshabitudes de Pâme. La longueur des fi- bres donne de la continuité; leur largeur ou épaisseur donne l'énergie ou l'intensité d'action. La peau indique la délicatesse, et spéciale- ment les qualités apparentes, correspondant en expression avec les habitudes de Pâme, quand il n'y a rien qui contrebalance, comme la douceur, la rudesse, l'épaisseur ou lourdeur, la sensibilité, la cha- leur, le froid, la sécheresse, la mollesse, les qualités, (grasse, mince, humide,) etc. La coloration de la peau donne le noir ou la force, la blancheur pâle ou la faiblesse, la rougeur ou l'irritabilité. La teinte bleuâtre ou livide de sang veineux donne les passions convulsives, comme la colère, etc. La teinte vermeille de sang artériel donne les passions expansives comme la joie, etc. La décolorations de la peau donne les passions oppressives, comme la tristesse, etc. Les muscles donnent l'intensité d'action, comme la longueur ou continuité, la lar- geur ou énergie et application, l'épaisseur ou sensualité et lourdeur, la qualité mince ou susceptibilité et délicatesse. Les nerfs dénotent le plus ou moins de sensibilité et d'irritabilité. Les vaisseaux, et particulièrement les artères, dénotent la circulation du sang, ou le plus ou moins de force vitale. Les tissus cellulaires dénotent le plus ou moins de poids dans l'action. Plus les parties sont petites en pro- portion, plus l'activité et la vivacité sent grandes. Qualités Physionomiquei pour les parties du visage. Partie avançante — énergie, rentrante — faiblesse, longue — persévérance, lenteur, ferme — fermeté, épaisse — honte, grosse — hardiesse, étroite — indocilité, maigre — privation, molle — délicatesse, plate — froideur, simplicité. * ronde — franchise, douceur, ouverte — simplicité, franchise, large — témérité sans ruse, fermée — penchant à cacher. E Partie haute — fantastique sans réflexion. petite — timidité (ruse pour les yeux), mince — susceptibilité, sécheresse, faiblesse, charnue ou grasse — sensualité, paresse, pointue ou angulaire — ruse et fermeté durement exprimée — irascibilité. ^ compacte ou serrée — solidité (avarice pour les lèvres} Contours arqués — douceur. arrondis — flexibilité. Angles saillans — énergie, rudesse. fins — pénétration. Lignes ondulées — faiblesse, angulaires — rudesse. Eectilignes ou lignes droites — force, obstination, entendement. Lignes courbes — faiblesse, flexibilité, sentiments. Rides perpendiculaires — énergie et application. transversales -— paresse, défaut de persévérance, horizontales régulières — la vieillesse ordinairement, horizontales irrégulières — chagrin intensité d'esprit. Comparaison avec les figures des animaux. Figures d'aigle ou aquiline, orgueil, désir de commander, énergie; — de singe, imitation ; — de coq, courage; — d'âne, stupidité ; — de hibou, sensualité et lâcheté ; — de mouton, timidité ; — de chien, fidélité ; — de cheval, patience, docilité ; — de lion, force, généro- sité ; — de chat, trahison ; — de perroquet, bavardage ; — de bœuf, plus de beuglement que de mouvement ; — d'ours, cruauté et sen- sualité, — de loup, cruauté et voracité. Description des signes physio gnomoniques personnels et de leur application. La tête. La région frontale ou le front, ou l'intelligence (cdjg). La partie supérieure du front ou le raisonnement. La partie moyenne, ou l'observation. La surciliaire, ou facultés de spécialité ou d'application. La région sincipitale (abcd), ou facultés morales. temporale (cbfg), ou facultés d'industrie, occipitale (abfe), ou instinct de sociabilité. basilaire (efghik), ou instincts brutaux. faciale ou la figure (dcgi), ou tableau animé des réactions cérébrales. La partie moyenne de la figure ou les sentiments {jgh). La partie inférieure (Jhgi), dans la région basilaire, ou sensualité. Les sourcils ou l'irascibilité et le désir. Los yeux ou la communication. Le nez ou la délicatesse de seatiments, ou la dérision* La lèvre supérieure ou la délicatesse de goût. La bouche ou goût moral, le sentiment du cœur, La lèvre inférieure ou la sensualité. Les oreilles ou la docilité. Les dents ou la propreté. La vue. L'odorat. L'ouïe. Le goût. Le touche Le système sanguin : vivacité, amour. Le système bilieux : énergie, ambition. Le système lymphatique: lenteur, aises. Le système musculaire ou athlétique : sensualité, force. Le système nerveux : susceptibilité, irritabilité, étude» La langue. Les joues. Le menton. Le cou. Les rides ou les soucis. Les épaules. Les cheveux. La poitrine et la respiration. Les muscles ou la chair. Le pouls. Les os. La peau (son tissu). La couleur de la peau. La taille et la tournure. La voix. Les mouvements, ou l'action. L'apparence physionomique. Comparaison avec les animaux. Sigues particuliers. Le sommeil et les songes. La santé physique. Les maladies présentes. Les maladies constitutionnelles. La prévention. La cure. Le régime hygiénique. Le pays convenable. La santé morale. Les maladies morales, La prévention. La cure. Le régime moral. Les talents. L' usage des talents. Le remède à l'inhabileté. L'occupation ou profession. Choix conjugal, moralité, et intelligence. — conjugal, sympathie et physique. — d'amis. — d'associés en affaires. — de domestiques. L'âge et la probabilité de la vie. Partie C r anio 1 o gi que, La Craniologie est la science de la Cranioscopie, ou de l'inspec- tion du crâne, pour mesurer la quantité du cerveau, ou le montant de chaque disposition et de chaque capacité fondamentales et innées, sans aucun rapport à l'usage ou à l'abus qu'on en fait ou qu'on en a fait ; ce rapport étant déterminé par la physionomie. Cette partie se divise en deux ordres : les facultés affectives, ou du cœur ; les facultés intellectuelles, ou de l'esprit. ORDRE I. FACULTÉS AFFECTIVES. Genre I. Penchants ou besoins de V individu. Facultés industrielles. Communs à t* homme et aux animaux. Ils stimulent et donnent de Inefficacité. Les six pre* miers organes sont de préservation, et les quatre autres de prudence. t Organe de la force vitale [ ]. Elle a d'autant plus d'énergie que l'ouverture ovale occipitale est plus large et évasée. 1. Biophilïe ou Vitaïivité. Sens de la vie physique ou organique. Instint de la préservation. Impulsion irréfléchie à fuir le danger. — Petite. Indifférence, froideur ou mépris de la vie et de la san- té. Insensibilité pour les souffrances et la vue de la mort. — Modérée. Désir de vivre en général, fans grande inquiétude de la mort. H — Grande. Amour et ténacité pour la vie. Crainte de la mort, soin de sa vie et de sa santé. — Abusée [par de plus grands organes ou stimulé outre mesure par un agent extérieur.] Répugnance à exposer sa vie dans les plus petits dangers. Poltronnerie. — Mimiquée ou exprimée par la pathognomic et la physionomie. On recule soudain au moindre objet dont on ne connaît point le but. 9. Alimextivité ou Gustativité. Instinct de la nourriture, de l'obli- gation physique ou appétit. Sens du goût, des odeurs, de la saveur. — Petite. Ignorance ou indifférence dans le choix ou la procu- ration des aliments. — Modérée. Tempérance naturelle, observance de la quantité et qualité des aliment, par vue de santé, on ne mange et on ne boit que pour vivre. — Grande. Délicatesse du goût. Etude de Y estomac. Choix des aliments. — Abusée. Amour de la bonne chère. On ne vit que pour boire et manger. Gourmandise, ivrognerie, jouissances épicuriennes. — Mimiquée. Expression de gloutonnerie. Visage gros et gras, menton à double étage. Bouches et lèvres larges. S. Acquisivite ou Convoitivite. Instinct de la propriété physique ou intellectuelle. Notion du mien et du tien. Penchant à acquérir. — Petite. On est apte à donner ou risquer ses biens, à être insou- ciant et négligent pour acquérir, garder ou dépenser biens, talens. — Modérée. On pense plutôt à fournir à ses besoins qu'à amasser. — Grande. On est économe et bon ménager. On épargne. On a de la sollicitude pour gagner et garder. On souffre de ses pertes. — Abusée. Cupidité, désir continuel d'agrandissement, mesqui- nerie, ambition, avarice, plagiat, fraude, amour du jeu, friponne- rie, usures, larcins, vols. — Mimiquée. La tête est portée en avant, les bras tendus et les mains ouvertes ou à demi fermées. L'air soupirant, expansion des yeux, contraction des traits. — Combinée. Son sujet est le désir d'acquérir les objets des au- tres organes moins larges, comme d'acquérir des amis, de la ré- putation, etc., si l'acquisivité est plus large que l'affectioniv té, l'amour de l'approbation, etc. Le motif d'action est ici le désir d'acquérir, et ce sujet gouverne, en ce sens, les organes moins larges. Ce même sujet est stimulé ou abusé par les plus larges organes, et alors il devient l'objet de ces organes. L'objet de Pac- quisivité étant la propriété, si l'amour-propre est plus grand, on aimera à acquérir des amis de la réputation, etc., par motifs d'a- mour-propre. De plus, l'acquisivité sera abusée par les organes plus larges, si elle est plus large que la conscientiosité et les fa- cultés réflectives qui doivent régler nos motifs d'action. La com- binaison des autres organes s'interprète de même. Voyez l'expli- cation du système. 4. Destructivite. Instinct de la destruction physique ^ ou morale. Sévérité et énergie de caractère. Inclination à détruire les choses nuisibles. — Petite. Inhabileté à infliger un châtiment ou à y assister. On est efféminé, puéril ; on épargne ce qui doit être détruit ou écarté. — Modérée. On peut montrer un peu de sévérité, mais on no continue pas, on peut abattre des obstacles ordinaires, mais on cède quelquefois. — Grande. On extermine les incommodités, les obstacles, les per- sonnes qui s'opposent à no3 justes vues. On censure, on punit, etc., on aime la chasse. — Abusée. Austérité, morosité, méchanceté, colère, dureté, raillerie, cruauté, jurements, plaisir des exécutions et des incen- dies, meurtre. — Mimiquée. Angles saillants et aigus au visage, sourcils fron- cés, yeux perçants et épiants, voix enrouée et animée, mouvements brusques. — Combinée. Le suicide vient de la destructivité et de la cir- conspection très larges avec Fespérarice petite. 5. Combativité Instinct de la défense de soi-même, de sa pr prié- té et de ses droits. Courage physique efficacité de caractère. — Petite. Inclination à se rendre ou à céder. On est passif, inefficace, incapable d'accomplir beaucoup et aisément surmonté. — Modérée. On sait prendre sa défense, et céder quand il le faut, et même quand il ne le faudrait pas. — Grande. Bravoure dans les dangers et les batailles. Amour des discussions. Vigueur dans Pargumentation, lestyleetPescrime. — Abusée. Esprit d'opposition et de contention. Querelles. Incli- nation à se mettre en colère ou à se battre. Amour des duels et des batailles. — Mimiquée. Un air résolu. Des lèvres qui se ferment, yeux me- naçants, visage enflammé, poings fermés. Pétulance. 6. Secretivite. Sens du secret. Penchant à sécréter, à garder ou à cacher ses pensées, ses sentiments, sa propriété, ses plans, pour soi-même. — Petite. On est sans réserve, indiscret, ouvert, simple, grossier en manières et en langage, et aisément dupé. — Modérée. On sait garder ses opinions, ses sentiments et sa pro- priété en général, mais on cède aisément à un ami qui presse. — Grande. Tact, réserve, savoir-faire, discrétion. On sait diriger ses pensées, ses sentiments, garder un secret, ses propriétés, etc. Modestie chrétienne. — Abusée. Dissimulation, ruse, finesse, argutie, mensonge, hy- pocrisie, fourberie, disposition à plaider le faux pour savoir le vrai. — Mimiquée. Menton pointu, yeux cernés, petits et aigus, air taciturne et voûté, changement continuel de regards. 7. Constructivite. Instinct de la construction, des arts et de l'indus" trie. Sens de la perfection physique. Architecture, talent, mé- canique. — Petite. Aversion pour entreprendre, incapacité pour être ar- tiste ou exécuter quelque ouvrage. — . Modérée. On a du goût et quelque capacité dans les arts et métiers, sans exceller dans le maniement des outils, etc. — Grande. Connaissance usuelle et pratique. Adresse et dexté- rite dans l'usage des instruments, des plumes, des crayons des ou- tils, des aiguilles, etc., dans tout art. — Abusée. Perte imprudente de temps et d'argent dans des cons- tructions ou des inventions inutiles. On aime à tailler toutes sortes d'objets. Vaines spéculations. — Mimiquée. Précipitation dans les manières. Promptitude et ingénuité dans le regard. Facilité dans l'usage des mains. 8. Circonspection. Instinct de la prudence. Délibération, appréhen- sion des dangers. Caractère posé, prévoyance, pressentiment. — Petite. Insouciance, témérité, imprudence, inattention, aveu- glement, conduite précipitée. — Modérée. On est disposé à faire attention en général avant d'agir, sans cependant avoir peur ou envie de risquer. — Grande. Justes délais dans les affaires. On est soigneux pour attendre les conséquences. On hésite, on doute méthodiquement. — Abusée. Inquiétude, soupçon, crainte, irrésolution, mélanco- lie, hypocondrie, crainte des maladies, usage des mais et des si. — Mimiquée. Un air de sollicitude et d'attention divisée, yeux sans repos qui cherchent. Lenteur et hésitation à parler et à agir. * Vigilance. Instinct de la vigilance. — Petite. Tranquillité, indolence, paresse pour se remuer ou agir contre les circonstances. Indifférence à se préparer aux événements. — Modérée. On est disposé à Faction et à veiller ; mais on ne persévère pas assez, quand on a commencé. — Grande. On est prêt, actif, dispos, vigilant, veillant sur ses paroles et ses actions, aussi bien que sur celles des autres, et en état de répondre à tout événement. — Abusée. On néglige sa santé et ses devoirs importants pour veiller ou soigner des choses inutiles. — Mimiquée. Les yeux vifs, toujours ouverts, et tournant de tous côtés. La tête toujours prête à se retourner partout. Gexre II. Sympathies ou Besoins de P espèce. {Les six pre- miers organes seulement sont communs aux animaux!) § 1. Instincts de sociabilité. 9. Amativite. Sens de l'amour physique. Instinct de l'union sexuel- le, concupiscence de la chair, énergie generative. — Petite. Continence passive. Indifférence ou froideur envers l'autre sexe, répugnance pour l'amour physique des autres. — Modérée. Sobriété dans les plaisirs. On aime en général la société de l'autre sexe, et on lui témoigne de l'amitié et de la considération. — Grande. Tendresse et amour pour le sexe, amour conjugal, disposition aux jouissances physiques par le mariage. — Abusée. Amour de la créature mal placé, immoralité, liberti- nage avec le sexe, obscénité, impudicité, vice solitaire, débauches infâmes et criminelles. — Mimiquée. Contenance pleine de feu, yeux pétillants, cou large et court, tête et corps tirés en arrière. Lèvres doucement séparées. 10. Philo gen ititre. Sentiment de la procréation des enfants, l'a- mour de la progéniture. Philogénéaie. Amour paternel et mater- nel. Amour des enfants en général. — Petite. Indifférence ou aversion pour les enfants, leur caquet et leurs jeux. On ne peut les souffrir. — Modérée. On a un intérêt général pour la santé et le bien- être des enfants ; on en prend soin, plus par devoir que par affec- tion. — Grande. Affection des parents. Soin et éducation des enfants. Plaisir à les tenir et à les caresser. Désir de procréer des enfants. — Abusée. Indulgence excessive, sollicitude partiale, injuste et désordonnée pour les enfants. On les flatte et on les gâte. — Mimiquée. Contenance engageante et préoccupée qui attire les regards naturels des enfants. Ton de voix doux et agréable. 11. Coxcentrativite ou Habitavite. Instinct de la hauteur physi- que, penchant à demeurer sur des lieux élevés et retirés ; concen- tration, amour de la maison et de la solitude. — Petite. Frivolité ; on change, on rôde, on passe d'un sujet à à un autre sans le diriger. — Modérée. On peut rester à la maison, concentrer ses pensées, ou garder une tranquillité d'esprit pendant un certain temps ; mais pas longuement. — Grande. Attention, réflexions abstraites, causées par la stabi- lité et la continuité d'action intérieure. On retient ses pensées. — Abusée. Ressentiment, confusion d'idées et de sentiments ; abstraction de l'esprit ; séparation de la société ; excentricité. Nostalgie. — Mimiquée. Un air de personne appliquée ; mouvements des yeux lents ; air pensif et rêveur. On retient ses manies. 12. Affectionivite ou Adhesivite. Instinct de la sympathie , at- tachement, affection, amitié, penchant à s'attacher à quelqu' ob- jet. — Petite. On est insociable, froid, égoïste, farouche, sans désir de communiquer. — Modérée. On aime les amis en général, mais on ne reste pas longtemps avec eux, et on ne se risque pas pour eux. — ^Grande. Affection réelle pour ses amis; fidélité, amour de la société ; disposition à contracter et à aimer certaines habitudes, certaines manies. — Abusée. Attachements imprudents et excessifs ; on se laisse gouverner aveuglément ; regrets pour des personnes ou objets indignes. — Mimiquée. Air ouvert ou ingénu ; manières cordiales et con- fiantes; la tête légèrement penchée de côté et en arrière. 13. Amour-propre ou Estime de soi. Sentiment de soi-même, du ca- ractère, Amour-propre. Sentiment de la valeur personnelle, de la hauteur et de la vie intérieure et morale. — Petit. Défiance de soi-même et de ses propres capacités, dé- gradations, bassesses et petitesses de manières et de ton, manque de décorum. -- Modérée. On a du sentiment de son caractère en général ; on tâche de le montrer ; mais quelquefois il fait déf&Trt. •— Grand. Ton, noblesse et dignité dans les manières ; indépen- dance. On est maître de ses actions et de ses paroles. — Abusé. Orgueil, pour en imposer dans l'air, les gestes ou la parure; suffisance, audace, présomption, fierté, arrogance dédains, insolence, jalousie, envie, égoisme, usage des je. Amour de la do- mination. — Mimique e. Tête élevée et portée en arrière, yeux élevés et fixes, paupières rapprochées, voix et manières affectées, les nerfs et les muscles enflés. 14. Amour de l'approbation. Sentiment de la propriété et de la vie publique morale, de la réputation, de l'estime, de l'honceur et de la gloire. • — Petit. Incivilité, rudesse de manières, égoisme ; on ne s'in- quiète ni de l'approbation ni de l'improbation des autres. — Modéré. On est en général disposé à obtenir l'approbation du public ; on le fait sans recourir à des sacrifices. — Grand. Emulation, délicatesse de sentiments ; on est poli, affable, obligeant, pour mériter des louanges ; on agit pour la gloire. — Abusé. Yanité pour plaire dans l'air, les gestes ou la parure, ambition, distinction, ostentation, cérémonie, jalousie, envie, le point d'honneur ; on fait le dandy, le sycophante. — Mimique. Balancement gracieux de la tête de côté et d'au- tre ; beaucoup de cérémonies ; on épie si les autres nous admi- rent. § 2. Sentiments de moralité. 15. Consctentiosite ou Justice. Sentiment de l'obligation morale, du devoir, de la justice et de l'équité, du bien et du mal, de la vérité, de la conscience. — Petite. Négligence, mépris ou aversion pour la morale, la vérité ou la justice ; on préfère les moyens expéditifs au devoir. — Modérée. On temporise avec les principes de moralité dans la lutte de l'esprit avec les passions, et on s'expose à tomber dans les tentations, on sent qu'on doit bien faire ; mais on manque quelquefois d'énergie ou de persévérance. — Grande. Innocence, candeur, franchise, honnêteté, probité, droiture, obéissance ; sentiment du mérite, de la faute et du re- pentir ; on obéit à sa conscience. — Abusée. On est trop scrupuleux, trop sévère dans ses juge- ments ; remords non fondés pour les plus petites bagatelles. — Mimiquée. Air tranquille, mouvements calmes et délibérés ; une gravité particulière de ton ; les mains s'élevant lentement. 16. Fermeté ou Perseverance. Sentiment de la détermination dans les résolutions ; décision du caractère, énergie dans la conduite. — Petite. Inconstance, légèreté, irrésolution, faiblesse, facilité ; on est en proie à toutes les circonstances. — Modérée. On est disposé à la persévérance et à la patience, on en montre, mais cela ne dure pas longtemps. — Grande. Fortitude dans les entreprises et les d^n^ers ; cons- tance, patience, magnanimité, stabilité, grandeur d'âme. — Abusée. Obstination, inflexibilité, opiniâtreté, entêtement, répugnance à changer son opinion quoique fausse, raideur. M — Mimiquée. Ordres impérieux, voix distincte et emphatique, calme dans le danger subit, le visage à angles saillants. 17. Bienveillance. Sentiment de l'amour moral, charité du pro- chain, bonté, sentiment de plaisir, en cherchant ou en faisant le bonheur des autres. — Petite. Inhumanité, dureté ; sans compassion, sans pitié pour le malheur des autres ; insensibilité. — Modérée. Ou aime à parler de charité, on en fait un peu, on désire le bonheur des autres, mais on n'aime pas faire des sacr.fi ces, ou on n'en fait que peu. — Grande. Douceur, hospitalité, libéralité, compassion, bon cœur, générosité, complaisance, disposition à soulager les indi- gents. — Abusée. Trop de bonhomie ; on est facile, aisément influencé, porté à soulager ceux qui ne le méritent pas ; trop généreux en argent, en présents, etc. — Mimiquée. Voix douce et harmonieuse, manières aimables et conciliantes, sourires ingénus. 18. Veneration ou Theosophie. Sentiment de la religion (pratique ou spéculative) ; disposition à un culte religieux et à la vénéra- tion. — - Petite. Peu ou point de respect pour Dieu, les parents et les supérieurs ; inclination à innover ; à insulter ; impiété. — Modérée. On aime à aller à l'église en général, mais on aime aussi à flatter le monde, et Mammon. On n'insulte pas ses parents, mais on ne leur montre pas assez de révérence. — Grande. Piété, révérence, dévotion, ferveur et crainte envers Dieu, les parents, les magistrats, les supérieurs ; respect pour les personnes vénérables et les ruines de l'antiquité. — Abusée. Superstition, bigoterie, fanatisme. Stricte observance des pratiques surannées , idolâtrie ; vénération pour des titres et des objets inutiles. — Mimiquée. Une longue tête, un air grave et sérieux : les re- gards et les mains dirigés vers les régions supérieures. 19. Merveillosite ou Surnaturalite. Sentiment de la foi, du mer- veilleux ou de l'aliment moral, croyance à l'intervention de la providence, aux miracles, aux mystères. — Petite. Scepticisme, incrédulité, point de croyance sans évi- dence demonstrable, athéisme. — Modérée. On aime à savoir le comment et le pourquoi des choses avant de croire, on se rend à une évidence physique, mais pas aussi aisément à une évidence morale. — Grande. Soumission volontaire de la raison à toute autorité authentiquement révélée par Dieu, ou à tous principes admis de la plupart des hommes. — Abusée. Crédulité, simplicité d'esprit, enthousiasme, passion pour les choses extravagantes et mystiques, croyance aux songes, aux sorciers, aux charmes, aux diseurs de bonne aventure. — Mimiquée. Voix basse, ton confiant, regards continuels d'éton- nement, air de mystère, d'onction, d'effroi. N 20. Espérance. Sentiment du courage moral; l'exercice de la foi ; vive et claire anticipation de succès, et d'un bonheur futur. — Petite. On a de la répugnance à risquer quoique ce soit ; on agrandit les difficultés, et on est conduit au désespoir. — Modérée. On s'avance, on risque quelque peu, mais pas trop, de peur de perdre trop. — Grande. Assurance de succès dans les spéculations; espérance de prospérité ; attente du bonheur temporel et spirituel ; con- fiance dans la bonté divine. -— ^ Abusée. Bonheur idéal ; anticipations trop ardentes : on est visionnaire, chimérique et rempli de projets et de spéculations in- considérées. — Mimiquée. Contenance joyeuse, marche élastique, regards tranquilles et contens ; tête élevée, mais s'élevant involontaire- ment. ORDRE II. FACULTÉS INTELLECTUELLES. Elles produisent les connaissances, les sciences et les arts, et elles sont chez les animaux dans un état incomplet. Geîoie I. Facultés de perception, d'observation et de mémoire, qui produisent les beaux-arts et les sciences physiques. Les huit premières sont des facultés de spé- cialité, et le reste des facultés d'observation. 21. Individualité. Perception de l'existence individuelle des choses, ou de ce qui distingue une chose d'une autre, sans égard à son origine ou à son effet ; sens des choses, des distinctions. — Petite. On a l'air d'un sot. On manque d'observer les détails d'un objet ou de remarquer aucune chose. — Modérée. On sait observer certaines choses, ou bien on fera plus attention aux généralités d'une chose qu'à ses détails. — Grande. Connaissance pratique et usuelle, éducabilité, dé- couverte, mémoire des détails d'une chose, vus, lus ou entendus; le qu'est-ce que c'est ? — Abusée. Connaissance superficielle des faits, curiosité, remar- ques continuelles et téméraires sur les personnes et sur les choses. — Mimiquée. Un air d'intérêt dans les rencontres ; le contraire de l'abstraction ; les mains frappant le front. 22. Configuration. Perception de la forme, de la figure ; mémoire des personnes et des choses par leurs formes. — Petite. Oubli ou incapacité de juger de la forme des choses et de la contenance des personnes. — Modérée. On ne se souvient des personnes et des choses qu'a- près les avoir vues souvent. — Grande. Habileté à se rappeler les traits des personnes, la forme des choses, dans la crystallographie, la botanique, la miné- ralogie, le dessin, la gravure, etc. — Abusée. Souvenir superficiel des personnes sans connaître leur caractère, insouciance dans l'examen des formes, etc. , cari- catures. — Mimiques. Intensité des yeux vers le nez par rabaissement de l'angle interne ; on se trotte les sourcils pour stimuler l'organe. 23. Etendue. Perception de l'étendue, de la dimension, de la pro- portion des corps ; capacité pour la perspective, la géométrie, etc. — Petite. Incapacité de juger de la longueur, de la largeur, de la grandeur, de la profondeur, de la hauteur, et de la distance des corps. — Modérée. On sait mesurer de petites distances ou de petits corps, mais on ne réussit pas pour de plus grandes dimensions. — Grande. Habileté à mesurer des yeux, à arpenter, à calculer les dimensions et les distances, et les perspectives, etc. — Abusée. Désir de considérer et de décrire les ouvrages ira- menées de la nature et de l'art, en négligeant les objets les plus petits. — Mimiquêe. Si l'organe est usé, il produit des méprises devant une lumière faible et trouble ; les yeux et les mains en mouve- ment. 24. Pesanteur et Resistance. Perception de l'équilibre ou du poids, tactilité, densité, gravitation. — Petite. Incapacité de juger du poids et de la gravité spécifi- que des corps. — Modérée. On se sentira un peu ébloui sur une mer agitée, on ne se risquera pas trop loin sur la glace, ou dans la gymnastique, de peur de perdre l'équilibre. — Grande. Habileté à comprendre le génie mécanique, la statis- tique, la gymnastique, l'équitation, la danse, le saut, la balle, l'arc, l'art de patiner, de se balancer, etc. — Abusée. On fait des efforts trop violents pour porter des far- deaux, pour faire des tours de corde, d'équitation et de sauts pé rilleux. — Mimïquée. Marche vive et ferme ; les mains et le corps mon- trant de l'agilité, de la légèreté et de l'élasticité, etc. 25. Coloris. Perception des couleurs, discernement des nuances, penchant à jouir de la vue des beautés naturelles et artificielles. — Petit. Incapacité de juger des nuances des couleurs, de dé- couvrir les beautés ou les défauts d'une peinture, fleur, ima- ge, etc. — Modéré. On admirera les couleurs, et on n'en comprendra les nuances que d'une manière machinale, sans goût. — Grand. Habileté à se rappeler, à arranger, à mêler, à nuan- cer les différentes couleurs, goût pour la peinture, l'art d'émail- ler, etc. — Abusé. On aime le grand amas de couleurs, et celles qui font des contractes violents et frappants. — Mimique. Un air d'admiration et de ravissement pour les productions de la nature et de l'art. 26. Ordre. Perception, de l'arrangement et do la classification, du rapport ordinal des choses. Sens de la méthode, de Tordre, de la symétrie. — Petit. Confusion, malpropreté ; on laisse les choses comme elles sont, sans être capable de les remettre en place. — Modéré. On aime l'ordre, et on sait le garder quelque temps, jusqu'à ce que la confusion se fasse remarquer insupportable - ment, et de nouveau. — Grand. On est régulier, systématique dans ses paroles, ses ac- tions et ses comportions littéraires ; on a une place pour chaque chose, chaque idée, et chaque chose est à sa place. — Abusé. Précision extrême, inquiétude et irritabilité à la moindre déviation des règles. — Mimique. Impulsion involontaire à arranger des articles ou des matériaux épars partout où on se trouve. 27. Calcul ou Numeration. Perception du rapport des nombres ; ca- pacité pour l'arithmétique et l'algèbre ; sens de la quantité. — Petit. Oubli des résultats numériques et de leurs règles ; in- capacité pour les études mathématiques. — Modéré. On peut n'être habile que jusqu'à la moitié de l'a- rithmétique, ou bien on peut comprendre toutes les règles d'une manière machinale, avec l'aide d'une clé. — Grand. Habileté à se rappeler une pluralité de choses ; acti- vité et profondeur de calcul ; talent pour les règles de quantité. — Abusé. Amour excessif pour les calculs, et habitude désor- donnée de faire des calculs sur tout. — Mimique. Mouvement particulier des yeux ; absorption de l'esprit si grand qu'on tombe dans des abstractions. 28. Mélodie ou Tons. Perception du rapport des sons; sens de l'har- monie et de la mélodie ; mémoire des sons, de la voix et des airs. — Petite. Incapacité à retenir des airs ou à découvrir de la dis- cordance ou de l'harmonie. — Modérée. On peut, par routine, chanter la gamme et appren- dre à lire les notes de la clé d'ut, avec un peu de mesure, au- delà, il faut faire des efforts d'esprit et de patience dont on ne se sent pas capable. — Grande. Habileté et vitesse à apprendre ou à composer des airs, et à s'apercevoir de la discordance ou de la mélodie ; talent musical. / — Abusée. Efforts continuels pour atteindre ou découvrir des sons variés ; manie pour la musique. — Mimiquée, Une sorte de mouvement de haut et de côté de la tête, pendant qu'on écoute ou qu'on accompagne de la musique. 29. Temps. Perception de la durée, sens du rapport du présent^du passé et du futur ; observation des intervalles et de la succession des choses, de la mesure en musique. — P -tit. Incapacité à garder le temps, à se ressouvenir de la durée des choses, par dates, mois, années, etc. — Mo 1ère. On peut se ressouvenir pour ce qui intéresse le plus pour le moment, des dates de quelques événements, de quelque» numéros de rues, mais on les oublie souvent après. Q — Grand. Habileté à comprendre la chronologie, ou succession des faits, à garder le temps et la mesure dans la danse, le chant, le jeu, li poésie. — Abusé. Manie de faire trop ressortir la mesure en musique, plu- tôt que de s'adonner à la douceur et à l'harmonie. — Mimique. Manie à battre la mesure dans toutes ses actions, en marchant, en dansant ou en chantant ; tout en mesure et en cadence. 30. Localité. Perception et abservation de la situation relative des personnes et des choses ; mémoire locale ; rapport des espaces. — Petite. Incapacité de juger de la place des personnes, des choses, des mots, des idées, etc. — Modérée. On se ressouvient confusément, ou tantôt bien ou tantôt mal de la place, des objets ou des lieux qu'on a visités. — Grande. Habileté à fixer dans son esprit une place, une chose, une personne, une leçon ; talent pour la géographie, la perspective des paysages, goût pour les voyages. ■ — Abusé*. Curiosité, caprice, désir de voir de nouvelles person- nes, de nouvelles choses et de nouvelles places. Vagabondage, amour du changement. — Mimiquée. Le corps en mouvement, l'index levé devant les yeux, prêt à montrer quelque place. 31. Eventualité. Perception du rapport général des choses, ou d'une suite d'idées appartenant à un événement ou à une action lue ou vue ; sens des phénomènes, esprit d'observation. — Petite. Oubli des événements lus ou vus ; pas de goût pour l'étude de l'histoire. — Modérée. On peut se ressouvenir des faits généraux, mais non pas des détails, mieux de ce qu'on a vu que de ce qu'on a lu. — Grande. Habileté dans la narration et la conversation ; mé- moire des faits historiques et scientifiques ; perfectibilité, doci- lité. — Abusée. Recherche avide de sujets inutiles, d'histoires par- ticulières, de contes s.andaleux, d'anecdotes personnelles, qui peuvent être pernicieuses. — Mimiquée. Curiosité que les enfants montrent à savoir les histoires et de s'informer de ce qui est arrivé. 32. Idéalité. Esprit d'imagination, perception du sublime, du beau idéal ; sens de la perfection idéale, faculté de se former des pein- tures idéales. — Petite. Simplicité, grossièreté, naïveté, sans ornements, sans égard pour la beauté, la délicatesse. — Modérée. On sait admirer et comprendre le beau dans les beaux-arts, la poésie, la littérature, la peinture, la sculpture, etc., mais sans goût ; on préfère la simplicité aux ornemants, et les manières ordinaires aux manières polies. — Grande. Ravissement, verve poétique, goût pour la littératu- re, l'éloquence, la musique, la peinture, etc., les arts et les sciences. — Abusée. Extase et prestiges extravagants, amour des romans, R de la pompe ; abstraction, excentricité, négligence du solide de la vie. — Mimiquée. Figure sensible, intelligente; yeux roulant dans leurs orbites ; tête légère et frivole ; habitudes négligentes, sin- gulières. Geistie H. Facultés rêflectives, ou de Sciences philosophiques. 83. Comparaison. Pouvoir de l'analogie ; jugement, perspicacité, finesse, pénétration, sagacité comparative, extension illimitée de l'esprit. — Petite. Manque de jugement et de discernement ; on ne sait pas apercevoir et compaser les rapports des choses. — Modérée. On sait observer et comparer les similitudes et les différences qui sautent aux y tj ux, mais on juge le plus souvent à faux dans ce qui demande de l'étude et de l'attention. — Grande. On sait observer et parler pur comparaison, allégo- ries, ressemblance-, différences, concevoir les analogies et se servir de métaphores, et d'autres figures de rhétorique. — Abusée. Raisonnements sophistiques conçus par ries compa- raisons fausses, des analogies satiriques et mal fondées. — Mimiquée. Attention aux premiers indices des choses; bras croisés sur la poitrine, yeux souvent fixés sur l'objet à saisir. 34. Causalité. Pouvoir du raisonnement ; idéologie, pénétration métaphysique, pouvoir d'abstraire et de généraliser ; esprit d'ana- lyse. — Petite. Ignorance ; on manque de comprendre le pourquoi et le comment des choses. — Modérée. On est lent à réfléchir, et on n'est pas toujours très clair ; on fait quelquefois de fausses conclusions. — Grande. Habileté à déterminer les causes, la nature et les ef- fets des choses, invention, originalité, génie, profondeur d'esprit, talent pour la logique, méthode à priori. — Abusée. On veut tout pouvoir, on tombe dans le dogmatis- me, et dans des spéculations abstraites, destituées d'application pratique. — Mimiquée. Contenance calme et silencieuse ; tout le corps immobile ; les yeux fixes et tournés vers le ciel ; les sourcils froncés. 35. Philosophisme. Pouvoir de l'observation inductive, raison, com- préhension de l'esprit, méthode à posteriori, synthèse, organe col- lectif des outres, tact physionomique. — Petit. Incapacité pour les etudes sérieuses ; inhabileté à se servir de ce qu'on a appris ou à avancer. — Modéré. On peut comprendre un peu par analyse, mais pas aussi bien par synthèse, c'est-à dire qu'on peut mieux appercevoir une série d'effets ou de résultats jusqu'à un certain point, qu'une série du causes, ou que les causes qui les produisent. — tl-rand. Aptitude à découvrir les rapports les plus abstraits et les plus éloignés, à saisir la vaste chaîne de l'univers. — Abucé. Raisonnements confus et mystifiés, efforts pour trou- ver un agent convenable à chaque opération, comme à l'alchi- mie. — Mimique. Contenance immobile, yeux fixes ou fermés, respi- ration presque suspendue, absorption de l'esprit en rêveries. Genre III. Facultés communicatives et d'expression. 36. Imitation. Esprit d'imitation ; sens du langage sympathique ; aptitude à décrire ou à faire comme un autre ; pantomine, talent pour le théâtre. — Petite. Incapacité à apprendre ou à faire quoique ce soit par imitation, singularités de manières. — Modérée. On peut apprendre par routine plus que par goût et talent, à personnifier, à imiter, quoiqu' imparfaitement, les ac- tions, la voix et les ouvrages d'art des autres. — Grande. Habileté à personnifier, à copier ou à mimiquer des actions, des gestes, à imiter des sons, un style, des paroles, des procédés mécaniques, dans les arts et les sciences. — Abusée. On aime à faire le bouffon, à jouer des farces, et à tourner tout en comédie. — Mimiquée. Expression de manières à réciter ce qu'on a obser- vé, à prendre le ton des autres et à tomber dans leurs habitudes ou caractère. 37. Gaieté caustique. Esprit de saillie et de répartie ; langage anti- pathique, enjouement burlesque et satirique, bel esprit, concep- tion des sarcasmes parmi les ressemblances. — Petite. Inhabileté à faire ou à prendre une plaisanterie et à concevoir les contrastes. — Modérée. Il y a de la lenteur d'esprit pour les jeux des mots, et la plaisanterie ; on ne les conçoit pas assess vite pour y ré- pondre. — Grande. Gaie et vive perception du burlesque et du ridicule ; plaisir mordant ou de destruction dans les sarcasmes, satyres, etc. — Abusée. Divertissement aux dépens des autres, légèreté et raillerie sur la religion et la morale, penchant à tout persifler. — Mimiquée. Un regard voûté et malin, une espèce de sourire, on contrefait les gestes des autres pour les ridiculiser. 38. Onomasophie. Sens du langage des mots, perception des signes artificiels d'une langue, aptitude à retenir des mots, sans égard à leur liaison logique. — Petite. Difficulté d'apprendre par cœur, ou de se ressouvenir des nom3 des personnes ou des choses. — Modérée. On peut se ressouvenir, pour ce qui nous intéresse seulement, du nom des personnes, des articles et des noms techni- ques dans les sciences. — Grande. Mémoire verbale, goût pour les sciences où il y a beaucoup de noms à retenir, tels que l'histoire naturelle, etc., le comment appelle-t on cela des choses. — Abusée. Verbiage en parlant ou en écrivant, bavardage, manie de réciter des morceaux. — Mimiquée. Intensité immobile du regard, yeux grands et à 39 T fleur de tête, paupières et bulbe de l'œil un peu rejetées en de- hors. K Langage articule. Glossomathie, polyglotisme, sens d-s mots ou de l'expression de nos idées, du langage des signes naturels, arti- ficiels ou conventionnels pris collectivement. — Petit. Difficulté de s'exprimer, d'improviser, incapacité pour les langues et la rhétorique. — ■ Modéré: On exprime ses pensées avec des termes communs, soit en paroles soit en écrit ; généralement les mots ne viennent pas assez rapidement. — Grand. Facilité à exprimer sa pensée, à saisir le génie des langues, critique littéraire, talent pour Fart oratoire la philolo- gie. — Abusé. Disposition à pérorer sur tout ce qui se passe, volubi- lité de paroles, passion d'interpréter le sens des autres, impatien- ce d'être interrompu en parlant. — t Mimique. Yeux pochetés et déprimés vers le bas, gesticula- lations gracieuses. Observations sur le Nouveau Système Cranio Physïoiiomïque. Tout l'univers est dans une harmonie constante et invariable de rapports entre le Créateur et ses créatures et entre les créatures elles- mêmes. C'est une échelle d'êtres, depuis Dieu jusqu'au plus petit ato- me, qui se maintient par un système régulier d'absorption et d'ex- pansion. Notre terre présente une évolution continuelle des deux pôles électriques, positifs et négatifs, qui donnent le mouvement et la forme à toutes ses parties. L'homme est un microcosme, et produit tous les phénomènes d'une batterie galvanique. Aussi la constitution magnétique de l'homme doit-elle s'étudier, pour comprendre les ressorts qui mettent en jeux les organes cérébraux et leur font ex- primer sur le visage tout ce qui se passe dans l'intérieur de l'homme. C'est pourquoi nous analysons l'action magnétique de l'homme avec les minéraux et les métaux, suivant Messmer ; l'action magnétique de l'homme avec les animaux ; l'action de l'homme individuel avec lui-même, ou l'état d'extase ; l'action de l'homme avec l'homme, ou le magnétisme humain, dont il y a deux espèces : l'électro-biolo- gie et le magnétisme animal, sur lesquelles nous avons donné des lectures et des expériences depuis 1838 ; l'action magnétique de l'homme avec les esprits et les anges, par la possession, dont il y a tant d'exemples dans la Bible ; et enfin l'action magnétique de l'homme avec Dieu, par la prière. Le public, et particulièrement la jeunesse, sont invités à profiter de ce moyen d'examen et de consolation pour la conscience, car la santé physique, morale et intellectuelle a toujours besoin de direc- tion. L'auteur a donné des lectures et fait des examens craniolo- giques depuis 1835 ; mais ayant trouvé, par expérience que la cra- niologie de Gall, qu'on appelle vulgairement phrénologie, était in- suffisante, et induisait en erreur sans l'appui de la physionomie de Lavater, il refondit, en 1839, les deux systèmes en un seul, qu'il ap- pela Cranio-Physionomie, et qu'il pratiqua depuis, tel qu'il est dans ce livre. Honoraire de l'Examen, de $2 a $5. NOTICK OF THE AUTHOR. 107 We respectfully invite the attention of our renders to our new system of Phre- nology, and to the new de finition of the word given in page 3d, so that they may recollect at once that tho old system of Phrenology is nothing but Craniotomy, and our new system is not only that Craniology of Gall, (in which Messrs Fowler have excelled in this country), but the physiognomy of Lay a tec, hh-nded to- gether. We have, therefore, preferred avoiding the term Phrenology, by substi- tuting the word Physiognomico-Craniology, or sometimes Cranio-Physioguomy. Physiognomy is a half speaking language, a science of sentiments which every one uses at every occurrence, without knowing the rules of it, just as a child who speaks without understanding the rules of grammar. Let us bear in mind thas the things of this world have been created for our use : our happiness consista in knowing and using them well in a moderate quantity, whereas ourunhappines, comes from abusing them. It is therefore of the greatest importance for persons to know themselves and others, in order to make a right use of the things Provi- dence has endowed them with, and laid ddwn before their eyes, and to consult and study with a spiritual and medical adviser for health and disease, bolb, physical and spiritual. Persons may call upon the author of this book for a con- sultation about their persons. The author has invented a new instrument which he calls cephalometer for the purpose cf measuring the head and face by the abscis- ses, in order to ascertain the quantity of the brain and the proportion in the scale of animality, then, he examines and analyzes the quality of the features of persons, and at last , writes in this book a summary or the results of his observations. Physiognomico-Craniological Index for examination. The Head, (page 50). The Frontal Region: (Forehead,) the understanding C D J G,(p. 55). The Superior part of the forehead : reasoning, (p. 54, 55, à 84). The Middle part: observation, (p. 55, 81). The Superciliary part: faculties of specialty, or of application (p 55,79). The Sincipital or coronal region ABCD: moral faculties, (p. 7ô). The Temporal region, CBFG: faculties of Industry, (p. 7i>). The Occipital region A B F E : instincts of Sociability, (p. "73). The Basilar region, E F G.H I K: brutish appetites, (p. 58). The Facial or the Face D C G I: the animated picture of cerebral actions, ([». 54). The Middle part of the face: sentiments, J G ET, (see the nose p. 57). The Inferior part H G I in the basilar region : sensuality, (p. 58). The Eyebrows: irascibility and desire, (p. 56). 'lue Eyes: communication, (p 22, 29, 37, 56 à craniology p. 38, 39). The Kose: delicacy of sentiments (feelings), or derision, (p. 57). The Upper Lip : delicacy of taste, (p, 58). The Mouth : moral taste, the feeling of the heart, (p 57). The Lower Lip: sensuality, (p. 58). The Ears: docilitv, (p. 58). The Teeth: cleanliness, (p. 58). The Sight, (p. 22). The Smell, (p. 22). The Hearing, (p. 22). The Taste, (p. 22). The Fueling (touch), (p. 23.) The Lymphatic constitution : slowness, easiness, (p. 25), The Sanguine : vivacity, love, (p. 25)» 108 INDEX. The Bilious : energy, ambition, (p. 25). The Muscular athletic : force, sensuality, (p. 26). The Nervous : susceptibility, irascibility, study, (p. 27). The Tongue — moist, dry, hot, furred etc. The Cheeks, (p. 58). The Chin. (p. 58). The Neck. (p. 58). The Wrinkles : cares, (p. 56), The Shoulders, (p. 59). The Hair. (p. 55). The Breast and breathing, (p. 24 & 62). The Muscles or the flesh, (p. 51). The Pulse, (p. 52). The Bones, (p. 50). The Skin, (its tissue) (p. 50). The Color of the Skin. (p. 51). The Size and gait. (p. 60. 63). The Voice, (p. 24. 60). , The Movements or action, (p. 60). The Physiognomical appearance, (p. 37). Comparison with animals, (p. 49). Particular signs. The Sleep and dreams, (p. 9. 12, 25 etc.). The Physical health, (p. 38). The present diseases. The constitutional diseases, (p. 25, etc.). The prevention, (p. 25 etc.). The cure (p. 14 etc.). The hygienic diet. (p. 25 etc.). The suitable country. The moral health. > The predominant disposition or passion, (p. 34). The religious disposition, (p. 39). The moral diseases, (p. 31 etc.). The prevention, (p. 34 etc.) The cure, (p. 34). The moral hygien, (p. 34). The Talents [what]. The use of talents. The remedy to inability, (p, 36). The Occupation or prolession, (p. 45). Choice, (p. 44) ; conjugal ; morality, intelligence, sympathy and physical qua- lities. Choice of friends. " of partners in businese. " of servants. The age and probability of life, (p. 62). Concluding remarks. 18 Aprl .1S60 1 WWWv asm MMsM 'kM^mf^^^ w \.AAn?\r SKHSlfiSI JAkîiî/V' <ÀriÂArti^\i ••^^ * ■MSft&à kt^MfcîfttkMtfkàf man 'tm^pM^i tàrtffiW YTJjJjJJi ^AAAAâft/^'i' AaAàâ 1 -m. »âââ*Mâ'Wnf y w*" màmmm >> A - - A /* p^Aîi^- SY^/'wft trtrtn^A^AriA.f* :Aôf#AAA^ aàAa^a^A ■ffoM&toifa*' ifaAnP WaM 2^Nwf\ faM ','"-"-:' 'tâîmiïrfHfà ^*^mm^^ : -art*- ■iWm%£ m^mm^$mmm r^W^' <::. M^^^