WITH

ONE HUNDRED ENGRAVINGS,

AND

A CHART OF THE CHARACTER

____________________________________________

AS GIVEN BY

____________________________________________

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 Large	Full	Average	Moderate	Small	Cultivate	Restrain
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	57	57	58	220
3. Adhesiveness	57	57	58	58	58	58	220
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	68	239	237
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	256
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.		21.	Ideality, Refinement—taste—purity.
2.	Philoprogenitiveness, Parental love.		B.	Sublimity, Love of grandeur.
3.	Adhesiveness, Friendship—sociability.		22.	Imitation, Copying—patterning.
A.	Union for Life, Love of one only.		23.	Mindfulness, Jocoseness—wit—fun.
4.	Inhabitiveness, Love of home.		24.	Individuality, Observation.
5.	Continuity, One thing at a time.		25.	Form, Recollection of shape.
6.	Combativeness, Resistance—defence.		26.	Size, Measuring by the eye.
7.	Destructiveness, Executiveness—force.		27.	Weight, Balancing—climbing.
8.	Alimentiveness, Appetite, hunger.		28.	Color, Judgment of colors.
9.	Acquisitiveness, Accumulation.		29.	Order, Method—system—arrangement.
10.	Secretiveness, Policy—management.		30.	Calculation, Mental arithmetic.
11.	Cautiousness, Prudence, provision.		31.	Locality, Recollection of places.
12.	Approbativeness, Ambition—display.		32.	Eventuality, Memory of facts.
13.	Self-Esteem, Self-respect—dignity.		33.	Time, Cognizance of duration.
14.	Firmness, Decision—perseverance.		34.	Tune, Music—melody by ear.
15.	Conscientiousness, Justice—equity.		35.	Language, Expression of ideas.
16.	Hope, Expectation—enterprise.		36.	Causality, Applying causes to effects.
17.	Spirituality, Intuition—spiritual revery.		37.	Comparison, Inductive reasoning.
18.	Veneration, Devotion—respect.		C.	Human Nature, Perception of motives.
19.	Benevolence, Kindness—goodness.		D.	Agreeableness, Pleasantness—suavity.
20.	Obstructiveness, Mechanical ingenuity.

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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, ⌢, in the several squares, are deficient, and require cultivation; while those marked with a downward curve, thus, ⌣, 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 +, —, ⌢, ⌣, mean the same as in the above table.

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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.

THE LION FACE.

DANIEL WEBSTER.

Tristam Burgess, called in Congress the “Bald Eagle,” from his having the aquiline or eagle-bill nose, a projection in the upper lip, falling into an indentation in the lower, his eagle-shaped eyes and eyebrows, as seen in the accompanying engraving, eagle-like in character, was the most sarcastic, tearing, and soaring man of his day, John Randolph excepted. And whoever has a long, hooked, hawk-bill, or common nose, wide mouth, spare form, prominence at the lower and middle part of the forehead, is very fierce when assailed, high tempered, vindictive, efficient, and aspiring, and will fly higher and farther than others.

THE EAGLE FACE.

No. 2. Tristam Burgess.

Tigers are always spare, muscular, long, full over the eyes, large-mouthed, and have eyes slanting downward from their outer to inner angles; and human beings thus physiognomically characterized, are fierce, domineering, revengeful, most enterprising, not over humane, a terror to enemies, and conspicuous somewhere.

Bull-dogs, generally fleshy, square-mouthed—because their tusks project and front teeth retire—broad-headed, indolent unless roused, but then terribly fierce, have their correspondent men and women, whose growling, coarse, heavy voices, full habit, logy yet powerful motions, square face, down-turned corners of mouth, and general physiognomical cast betoken their second-cousin relationship to this growling, biting race, of which the old line-tender at the Newburgh dock is a sample.

Swine—fat, logy, lazy, good-dispositioned, flat and hollow-nosed—have their cousins in large-abdomened, pud-nosed, double-chinned, talkative, story-enjoying, beer-loving, good-feeling, yes, yes, humans, who love some easy business, and hate HARD work.

Horses, oxen, sheep, owls, doves, snakes, and even frogs, etc., also have their men and women cousins, together with their accompanying characters.

These resemblances are more difficult to describe than to recognize; but the forms of mouth, nose, and chin, and sound of voice, are the best basis of observation.

5.—BEAUTIFUL, HOMELY, AND OTHER FORMS.

In accordance with this general law, that shape is as character, well-proportioned persons have harmony of features, and well-balanced minds; whereas those, some of whose features stick right out, and others fall far in, have uneven, ill-balanced characters, so that homely, disjointed exteriors indicate corresponding interiors, while evenly-balanced and exquisitely formed men and women have well-balanced and susceptible mentalities. Hence, women, more beautiful than men, have finer feelings, and greater perfection of character, yet are less powerful—and the more beautifully formed the woman the more exquisite and perfect her mentality. True, some handsome women often make the greatest scolds, just as the sweetest things, when soured, become correspondingly sour. The finest things, when perverted, become the worst. These two extremes are the worst tempered—those naturally beautiful and fine skinned, become so exquisitely organized, that when perverted they are proportionally bad, and those naturally ugly-formed, become ugly by nature.

Yet ordinary-looking persons are often excellent dispositioned, benevolent, talented, etc., because they have a few POWERFUL traits, and also features—the very thing we are explaining; that is, they have EXTREMES alike of face and character. Thus it is that every diversity of character has its correspondence in both the organic texture and physiognomical form. To elucidate this subject fully we must explain another law, that of

6.—HOMOGENEOUSNESS, OR ONENESS OF STRUCTURE.

Every part of every thing bears an exact correspondence to that thing AS A WHOLE. Thus, tall-bodied trees have long branches and leaves, and short-bodied trees, short branches and roots; while creeping vines, as the grape, honey-suckle, etc., have long, slim roots that run under ground as extensively as their tops do above. The Rhode Island greening is a large, well-proportioned apple, and its tree is large in trunk, limb, leaf, and root, and symmetrical, while the gillifleur is conical and its tree long limbed and even high to a peak at the top, while flat and broad-topped trees bear wide, flat, sunken-eyed apples. Very thrifty growing trees, as the Baldwin, fall pippin, Bartlet, black Tartarian, etc., generally bear large fruit, while small fruit, as the seckle pear, lady apple, bell de choisa cherry, grow slowly, and have many small twigs and branches. Beautiful trees that bear red fruit, as the Baldwin, etc., have red inner bark; while yellow and green-colored fruits grow on trees the inner rind of whose limbs is yellow or green. Peach-trees, that bear early peaches, have deeply-notched leaves, and the converse of late ones; so that, by these and other physiognomical signs, experienced nurserymen can tell what a given tree is at first sight.

DEGREES