Part 1

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THE ILLUSTRATED SELF-INSTRUCTOR IN PHRENOLOGY AND PHYSIOLOGY, WITH ONE HUNDRED ENGRAVINGS, AND A CHART OF THE CHARACTER

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AS GIVEN BY

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BY O. S. AND L. N. FOWLER, PRACTICAL PHRENOLOGISTS.

Your head is the type of your mentality. Self-knowledge is the essence of all knowledge.

NEW YORK: FOWLER AND WELLS, PUBLISHERS 308 BROADWAY.

Boston: } 1857. {Philadelphia: No. 142 Washington St.} {No. 234 Arch Street

Entered, according to act of Congress, in the year 18__ by FOWLERS AND WELLS, in the Clerk's Office of the District Court for the Southern District of New York.

STEREOTYPED BY BANER & PALMER 261 William st., cor. of Frankfort, N. Y.

Conditions Large Very Full Aver- Moder- Small Culti- Re- Large age ate vate strain

Vital Temperament 17 17 17 17 17 17 165 Powerful or Motive 18 18 18 18 18 18 137 Active or Mental 19 19 19 19 19 19 Excitability of ditto 20 20 20 20 20 20 157 175 Constitution 34 34 34 34 34 34 Organic Quality 47 47 47 47 47 47 Present state 47 47 47 47 47 47 Size of head 48 49 49 49 49 50

DOMESTIC GROUP 1. Amativeness 52 52 53 53 53 54 218 2. Parental Love 55 55 56 56 56 56 220 3. Adhesiveness 57 57 58 58 58 58 226 4. Inhabitiveness 60 60 61 61 61 61 232 5. Continuity 62 62 62 62 62 62 234

SELFISH PROPENSITIES 63 64 64 64 64 64 E. Vitativeness 64 65 65 65 65 65 236 237 6. Combativeness 66 66 66 66 67 67 239 240 7. Destructiveness 67 68 69 69 69 69 242 243 8. Alimentiveness 70 70 70 71 71 71 245 246 9. Acquisitiveness 72 73 73 73 74 74 249 250 10. Secretiveness 75 75 76 76 76 77 252 253 11. Cautiousness 78 78 78 78 79 79 255 256 12. Approbativeness 79 80 80 80 80 81 258 259 13. Self-Esteem 82 82 82 83 83 83 261 262 14. Firmness 84 85 85 85 85 85 265 266

MORAL FACULTIES 86 86 86 86 86 86 268 270 15. Conscientiousness 87 88 88 88 89 89 268 270 16. Hope 89 90 90 90 90 91 272 273 17. Spirituality 91 92 92 92 90 92 276 277 18. Veneration 92 93 94 94 94 94 279 280 19. Benevolence 94 95 96 96 96 96 282 283 20. Constructiveness 98 97 97 97 97 97 285 286 21. Ideality 98 98 98 99 99 99 288 289 B. Sublimity 99 100 100 100 100 100 290 291 22. Imitation 100 101 101 102 102 102 293 294 23. Mirthfulness 103 103 103 103 103 104 296 297

INTELLECTUAL FACULT. 104 104 104 104 105 105

PERCEPTIVE FACULTIES 105 105 105 105 106 106 24. Individuality 107 107 107 107 107 108 424 25. Form 108 108 109 109 109 109 437 26. Size 109 109 110 110 110 110 441 27. Weight 110 110 110 110 110 110 446 28. Color 111 111 111 111 111 111 450 29. Order 112 112 112 112 112 112 456 30. Calculation 113 113 113 114 114 114 460 31. Locality 114 114 114 114 114 115 467

LITERARY FACULTIES 115 115 115 115 115 115 32. Eventuality 116 116 116 117 117 117 476 33. Time 117 117 117 117 117 117 491 34. Tune 118 118 118 118 118 118 504 506 35. Language 119 119 120 120 120 120 515

REASONING FACULTIES 121 121 121 121 121 121 36. Causality 122 122 123 123 123 123 548 37. Comparison 123 124 124 124 124 125 536 D. Human Nature 125 125 125 125 125 125 540 D. Agreeableness 126 126 126 126 126 126 299 273

SYMBOLICAL HEAD.

NUMBERING AND DEFINITION OF THE ORGANS.

1. AMATIVENESS, Sexual and connubial love. 2. PHILOPROGENITIVENESS, Parental love. 3. ADHESIVENESS, Friendship--sociability. A. UNION FOR LIFE, Love of one only. 4. INHABITIVENESS, Love of home. 5. CONTINUITY, One thing at a time. 6. COMBATIVENESS, Resistance--defence. 7. DESTRUCTIVENESS, Executiveness--force. 8. ALIMENTIVENESS, Appetite, hunger. 9. ACQUISITIVENESS, Accumulation. 10. SECRETIVENESS, Policy--management. 11. CAUTIOUSNESS, Prudence, provision. 12. APPROBATIVENESS, Ambition--display. 13. SELF-ESTEEM, Self-respect--dignity. 14. FIRMNESS, Decision--perseverance. 15. CONSCIENTIOUSNESS, Justice--equity. 16. HOPE, Expectation--enterprise. 17. SPIRITUALITY, Intuition--spiritual revery. 18. VENERATION, Devotion--respect. 19. BENEVOLENCE, Kindness--goodness. 20. OBSTRUCTIVENESS, Mechanical ingenuity. 21. IDEALITY, Refinement--taste--purity. B. SUBLIMITY, Love of grandeur. 22. IMITATION, Copying--patterning. 23. MINDFULNESS, Jocoseness--wit--fun. 24. INDIVIDUALITY, Observation. 25. FORM, Recollection of shape. 26. SIZE, Measuring by the eye. 27. WEIGHT, Balancing--climbing. 28. COLOR, Judgment of colors. 29. ORDER, Method--system--arrangement. 30. CALCULATION, Mental arithmetic. 31. LOCALITY, Recollection of places. 32. EVENTUALITY, Memory of facts. 33. TIME, Cognizance of duration. 34. TUNE, Music--melody by ear. 35. LANGUAGE, Expression of ideas. 36. CAUSALITY, Applying causes to effects. 37. COMPARISON, Inductive reasoning. C. HUMAN NATURE, Perception of motives. D. AGREEABLENESS, Pleasantness--suavity.

PREFACE AND EXPLANATION.

To TEACH LEARNERS those organic conditions which indicate character, is the first object of this manual; and in order to render it accessible to all, it condenses facts and conditions, rather than elaborates arguments--because to EXPOUND Phrenology is its highest proof--states laws and results, and leaves them upon their naked merits; embodies recent discoveries; and crowds into the fewest possible words and pages just what learners need to know; and, hence, requires to be STUDIED rather than merely read. "Short, yet clear," is its motto. Its numerous illustrative engravings give the results of very extensive professional observations and experience.

To RECORD CHARACTER is its second object. In doing this, it describes those organic conditions which affect and indicate character in SEVEN degrees of power--large, very large, full, average, moderate, small, and very small, and refers those who have their physiological and phrenological conditions correctly marked in the accompanying tables, to those paragraphs which both describe themselves, and also contain specific directions how to PERFECT THEIR characters and improve children. Its plan for recording character is seen at a glance in the following

EXPLANATION OF THE TABLES.

Those physiological and phrenological conditions marked LARGE have a powerful and almost CONTROLLING influence over feelings and conduct, both single and in combination, and engross weaker ones into their service. VERY LARGE organic conditions are sovereign kings over character and conduct, and singly and in combination with each other, or with large organs, direct and sway their possessor. FULL organs play subordinate parts, yet are seen and felt, and exert more real than apparent influence. AVERAGE ones have considerable, yet a limited influence, but it is mainly in COMBINATION with large ones though they affect character more than they seem to. MODERATE faculties are below par in fact, and still more so in appearance; exert a limited influence; and leave character defective in these respects. SMALL organs are so deficient as easily to be perceived; leave their possessor weak and faulty in these points; and should be assiduously cultivated; while VERY SMALL ones render him almost idiotic in these functions.

This table is so constructed as to record the ACTUAL POWER, or quality and quantity of the physical and mental functions, as deduced from size and activity combined, and this is done by means of dots or written figures placed opposite the names of the organs and temperaments, and the printed figures in the squares thus marked, designate the number of the page in this work which contains the corresponding description of character; and these paragraphs, thus referred to in the body of the work, have figures attached to them, referring to the pages of "Fowler's Phrenology," where an elaborate description of the several functions are discussed at length, with numerous combinations which shade and tone the character.

The six left hand columns refer to the pages of this work, while the two right hand ones refer to those NUMBERED PARAGRAPHS found throughout "Physiology," "Self-Culture," and "Memory," which contain directions for cultivating, restraining, and rightly directing whatever physical functions or mental faculties may require either, both in adults and children; so that these works, in conjunction with a correct marking in these tables, furnish a complete directory for obviating faults, supplying defects, developing excellencies, and perfecting one's self and children.

Faculties marked with an upward curve, thus, [symbol], in the several squares, are deficient, and require cultivation; while those marked with a downward curve, thus, [symbol], are liable to excess or perversion, and should be carefully guarded and rightly directed; while + signifies about one third larger; and -- one third smaller than a dot would indicate in the same place, thus rendering one scale equal to twenty-one.

MARKING THE CHART BY FIGURES.

Some persons who record examinations prefer to use numerals to indicate the size of the organs. We describe the organs in seven degrees of power, and to indicate those degrees, employ the written figures, 1, 2, 3, 4, 5, 6, 7. When thus used, 1 means VERY SMALL; 2, SMALL; 3, MODERATE; 4, AVERAGE; 5, FULL; 6, LARGE; 7, VERY LARGE. The signs +, --, [symbol], [symbol], mean the same as in the above table.

THE SELF-INSTRUCTOR.

SECTION I.

PHYSIOLOGICAL CONDITIONS AS AFFECTING AND INDICATING CHARACTER.

I.--VALUE OF SELF-KNOWLEDGE.

"KNOWLEDGE is power"--to accomplish, to enjoy--and these are the only ends for which man was created. ALL knowledge confers this power. Thus, how incalculably, and in how many ways, have recent discoveries in chemistry enhanced human happiness, of which the lucifer match furnishes a _home_ example. Increasing knowledge in agriculture is doubling the means of human sustenance. How immeasurably have modern mechanical improvements multiplied, and cheapened all the comforts of life. How greatly have steamboats and railroads added to the former stock of human success and pleasures. Similar remarks apply to all other kinds of knowledge, and as it increases from age to age will it proportionally multiply all forms of human happiness. In fact, its inherent _nature_ and legitimate effect is to promote every species of enjoyment and success. Other things being equal, those who know most, by a law of things, can both accomplish and enjoy most; while ignorance instead of being bliss, is the greatest cause of human weakness, wickedness, and woe. Hence, to ENLIGHTEN man, is _the_ way to reform and perfect him.

But SELF-knowledge is, of all its other kinds, both the most useful and promotive of personal and universal happiness and success. "Know thyself" was written, in golden capitals, upon the splendid temple of Delphos, as the most important maxim the wise men of Greece could transmit to unborn generations; and the Scriptures wisely command us to "search our own hearts." Since all happiness flows from obeying, and all pain from violating, the LAWS OF OUR BEING, to know our own selves is to know these laws, and becomes the first step in the road of their obedience, which is life. Self-knowledge, by teaching the laws and conditions of life and health, becomes the most efficacious means of prolonging the former and increasing the latter--both of which are _paramount_ conditions of enjoying and accomplishing. It also shows us our natural talents, capabilities, virtues, vices, strong and weak points, liabilities to err, etc., and thereby points out, unmistakably, those occupations and spheres in which we can and cannot succeed and shine; and develops the laws and conditions of human and personal virtue and moral perfection, as well as of vice, and how to avoid it. It is, therefore, the quintessence of all knowledge; places its possessor upon the very acme of enjoyment and perfection; and bestows the highest powers and richest treasures mortals can possess. In short, to know ourselves perfectly, is to know every law of our being, every condition of happiness, and every cause of suffering; and to _practice_ such knowledge, is to render ourselves as perfectly happy, throughout every department of our being, as we can possibly be and live. And since nothing in nature stands alone, but each is reciprocally related to all, and all, collectively, form one magnificent whole--since all stars and worlds mutually act and react upon each other, to cause day and night, summer and winter, sun and rain, blossom and fruit; since every genus, species, and individual throughout nature is second or sixteenth cousin to every other; and since man is the epitome of universal nature, the embodiment of all her functions, the focus of all her light, and representative of all her perfections--of course to understand _him_ thoroughly is to know _all_ things. Nor can nature be studied advantageously without him for a text-book, nor he without her.

Moreover, since man is composed of mind _and_ body, both reciprocally and most intimately related to each other--since his mentality is manifested only by bodily organs, and the latter depends wholly upon the former, of course his mind can be studied only through its ORGANIC relations. If it were manifested independently of his physiology, it might be studied separately, but since all his organic conditions modify his mentality, the two must be studied TOGETHER. Heretofore humanity has been studied by piece-meal. Anatomists have investigated only his organic structure, and there stopped; and mental philosophers have studied him metaphysically, wholly regardless of all his physiological relations; while theologians have theorized upon his moral faculties alone; and hence their utter barrenness, from Aristotle down. As if one should study nothing but the trunk of a tree, another only its roots, a third its leaves, or fruit, without compounding their researches, of what value is such piecemeal study? If the physical man constituted one whole being, and the mental another, their separate study might be useful; but since all we know of mind, and can do with it, is manifested and done wholly by means of physical instruments--especially since every possible condition and change of the physiology correspondingly affects the mentality--of course their MUTUAL relations, and the laws of their RECIPROCAL action, must be investigated _collectively_. Besides, every mental philosopher has deduced his system from his own closet cogitations, and hence their babel-like confusion. But within the last half century, a new star, or rather sun, has arisen upon the horizon of mind--a sun which puts the finger of SCIENTIFIC CERTAINTY upon every mental faculty, and discloses those _physiological_ conditions which affect, increase or diminish, purify or corrupt, or in any other way modify, either the mind itself, or its products--thought, feeling, and character--and thereby reduces mental study to that same _tangible_ basis of _proportion_ in which all science consists; leaving nothing dark or doubtful, but developing the true SCIENCE OF MIND, and the laws of its action. Of this, the greatest of all discoveries, Gall was the author, and Phrenology and Physiology the instruments which conjointly embrace whatever appertains to mind, and to man, in all his organic relations, show how to perfect the former by improving the latter, and disclose specific SIGNS OF CHARACTER, by which we may know ourselves and our fellow-men with certainty--a species of knowledge most delightful in acquisition, and valuable in application.

2.--STRUCTURE CORRESPONDS WITH CHARACTER.

Throughout universal nature, the structure of all things is powerful or weak, hard or soft, coarse or fine, etc., in accordance with its functions; and in this there is a philosophical fitness or adaptation. What immense power of function trees put forth, to rear and sustain aloft, at such great mechanical disadvantage, their ponderous load and vast canvas of leaves, limbs, and fruit or seeds, spread out to all the surgings of tempestuous winds and storms; and the _texture_ of wood is as compact and firm as its functional power is prodigious. Hence its value as timber. But tender vegetables, grains, etc., require little power, and accordingly are fragile in structure. Lions, tigers, hyenas, and all powerfully strong beasts, have a correspondingly powerful organic structure. The muscular strength of lions is so extraordinary, that seizing wild cattle by the neck, they dash through thicket, marsh, and ravine, for hours together, as a cat would drag a squirrel, and their roar is most terrific; and so powerful is their structure, that it took Drs. McClintock, Allen, myself, and two experienced "resurrectionists," FOUR HOURS, though we worked with might and main, just to cut off a magnificent Numidian lion's head. So hard and tough were the muscles and tendons of his neck, that cutting them seemed like severing wire, and after slitting all we could, we were finally obliged to employ a powerful purchase to start them. It took over three hard days' work to remove his skin. So compact are the skins of the elephant, rhinoceros, alligator, and some other animals of great muscular might, that rifle-balls, shot against them, flatten and fall at their feet--their structure being as dense as their strength is mighty--while feeble animals have a correspondingly soft structure. In like manner, the flesh of strong persons is dense and most elastic, while those of weakly ones are flabby, and yield to pressure.

Moreover, fineness of texture manifests exquisiteness of sensibility, as seen by contrasting human organism and feelings with brutes, or fine-haired persons with coarse-haired. Of course, a similar relation and adaptation exist between all other organic characteristics and their functions. In short, it is a LAW as philosophical as universal, that the structure of all beings, and of each of their organs, corresponds perfectly with their functions--a law based in the very nature and fitness of things, and governing all shades and diversities of organization and manifestation. Accordingly those who are coarse-skinned are coarse in feeling, and coarse-grained throughout; while those finely organized are fine-minded, and thus of all other textures of hair, skin, etc.

3.--SHAPE CORRESPONDS WITH CHARACTER.

Matter, in its primeval state, was "without form, and void," or gaseous, but slowly condensing, it solidified or CRYSTALLIZED into minerals and rocks--and all rocks and minerals are crystalline--which, decomposed by sun and air, form soil, and finally assume organic, or animal and vegetable forms. All crystals assume _angular_ forms, and all vegetables and animals those more or less _spherical_, as seeds, fruits, etc., in proportion as they are lower or higher in the creative scale; though other conditions sometimes modify this result.

Nature also manifests certain types of character in and by corresponding types of form. Thus all trees bear a general resemblance to all other trees in growth and general character, and also in shape; and those most nearly allied in character approximate in shape, as pine, hemlock, firs, etc., while every tree of a given kind is shaped like all others of that kind, in bark, limb, leaf, and fruit. So all grains, grasses, fruits, and every bear, horse, elephant, and human being bear a close resemblance to all others of its kind, both in character and configuration, and on this resemblance all scientific classification is based. And, since this general correspondence exists between all the divisions and subdivisions into classes, genera, and species of nature's works, of course the resemblance is perfect between _all the details_ of outward forms and inward mental characteristics; for this law, seen to govern nature in the outline, must of course govern her in all her minutest details; so that every existing outward shape is but the mirrored reflection of its inner likeness. Moreover, since nature always clothes like mentalities in like shapes, as oak, pine, apple, and other trees, and all lions, sheep, fish, etc., in other general types of form, of course the more nearly any two beings approximate to each other in mental disposition, do they resemble each other in shape. Thus, not only do tiger form and character always accompany each other, but leopards, panthers, cats, and all feline species resemble this tiger shape more or less closely, according as their dispositions approach or depart from his; and monkeys approach nearer to the human shape, and also mentality, than any other animal except orang-outangs, which are still more human both in shape and character, and form the connecting link between man and brute. How absolute and universal, therefore, the correspondence, both in general outline and minute detail, between shape and character. Hence the shape of all things becomes a sure index of its mentality.

4.--RESEMBLANCE BETWEEN HUMAN AND ANIMAL PHYSIOGNOMY AND CHARACTER.

Moreover, some men closely resemble one or another of the animal species in both looks and character; that is, have the eagle, or bull-dog, or lion or baboon expression of face, and when they do, have the corresponding characteristics. Thus the lion's head and face are broad and stout built, with a heavy beard and mane, and a mouth rendered square by small front and large eye teeth, and its corners slightly turning downward; and that human "Lion of the North"--who takes hold only of some great undertaking, which he pursues with indomitable energy, rarely pounces on his prey, but when he does, so roars that a nation quakes; demolishes his victim; and is an intellectual king among men--bears no slight physiognomical resemblance in his stout form, square face and mouth, large nose, and open countenance, to the king of beasts.