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  THE ILLUSTRATED SELF-INSTRUCTOR
  IN PHRENOLOGY AND PHYSIOLOGY,
  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  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.

[Illustration]

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