[Illustration: Fig. 88.]
[Illustration: Fig. 89.]
The tenacity of an individual's life, Dr. Powell determined by the following scale of measurements: three-fourths of an inch from the orifice of the ear to the life-line, is the average length in the adult, and indicates _ordinary_ tenacity of life. As the distance decreases to five-eighths, one-half, or three-eighths of an inch, vital tenacity diminishes. If the distance is more than three-quarters of an inch, it denotes great vital endurance, excellent recuperative powers, and is indicative of longevity. If it measures less than half an inch, it shows that the constitution has a feeble, uncertain hold upon life, and an acute disease is very likely to sunder the vital relations. Dr. Powell contended that "life force and vital force are not equivalent terms, because much more vital force is expended upon our relations, than upon our organization in the preservation of life. Every muscular contraction, every thought, and every emotion requires an expenditure of vital force." He asserted that we _inherit_ our life force or constitutional power, and that we can determine by this _life-line,_ the amount which we so receive. And he believed that it could be increased by _intellectual_ effort, just as we can increase vital force by _physical_ exercise. Fig. 89 represents the skull of a man who died, at nearly the same age as Loper, of consumption, in the Charity Hospital, at New Orleans. The measurement of the skull in this case gives a space between the life-line and the orifice of the ear of one-sixteenth of an inch, showing that the consumptive had lived the full term of his life.
Dr. Powell contended that the depth of a man's brain may be increased after maturity; muscular effort, mental activity, and a sense of responsibility being favorable to longevity, while idleness and dissipation are adverse to it. In justice to the Doctor, we have stated fully his theory and his method of determining the hardihood and endurance of the constitution, and we bespeak for it a candid examination. Without doubt it embodies a great deal of truth. Hereafter we shall endeavor to indicate by cerebral configuration, a better system of judging of the vital tenacity, hardihood, and constitutional energies, both inherited and acquired.
THE VOLITIVE TEMPERAMENT.
By reference to Figs. 72 and 80, the reader will be able to locate the region of the volitive faculties, previously described under the generic term _will_. This temperament is characterized by ambition, energy, industry, perseverance, decision, vigilance, self-control, arrogance, love of power, firmness, and hardihood. These faculties express concentration of purpose and their functional equivalents are power of elaboration, constructiveness, condensation, firmness of fiber, compactness of frame, and endurance of organization. The pulse is full, firm, and regular, the muscles are strong and well marked, the hair and skin dark, the temporal region is not broadly developed, the face is angular, its lines denoting both power of purpose and strength of constitution, with resolution and hardihood blended in the expression.
The volitive temperament is distinguished by height of the posterior, superior occipital region, called the crown of the back head, and by corresponding breadth from side to side. The rule given by Dr. J.R.
Buchanan applies not only to the convolutions, but to the general development of the brain; _length gives power, or range of action_, and _breadth gives copiousness, or activity of manifestation_. Thus a high, _narrow_ back head indicates firmness and decision, but it is not as constant and copious in its manifestation as when it is associated with breadth. An individual having a narrow, high head, may determine readily enough upon a course of action, but he requires a longer period for its completion than one whose head is both high and broad. Such a cerebral conformation cannot accomplish its objects without enjoying regular rest, and maintaining the best of habits. Breadth of this region of the brain indicates ample resources of energy, both psychical and physical.
It denotes greater vigor of constitution, one that continually generates volitive forces, and its persistency of purpose may be interpreted as functional tenacity. Inflexibility of will and purpose impart their tenacious qualities to every bodily function. The _will_ to recover is often far more potent than medicine. We have often witnessed its power in restraining the ravages of disease. The energetic faculties, located at the upper and posterior part of the head, are the invigorating, or _tonic_ elements of the constitution, imparting hardy, firm, steady, and efficient influences, checking excess of secretion, repressing dissipation, and tending to maintain self-possession, as well as healthy conditions of life. Fig. 90 is a portrait of U.S. Grant, which shows a well-balanced organization, with sufficient volitive elements to characterize the constitution.
[Illustration: Fig. 90.]
The old term _bilious temperament_ might possibly be retained in deference to long usage, did it not inculcate a radical error. _Bilious_ is strictly a medical term, relating to bile, or to derangements produced by it, and it was used originally to distinguish a temperament supposed to be characterized by a predominance of the biliary secretion.
In the volitive temperament, the firm, tenacious, toning, and restraining faculties _repress_, rather than _encourage_ biliary secretion, and hence the necessity for administering large doses of cholagogues, remedies which stimulate the secretion of bile. When the system is surcharged with bile, from a congested condition of the liver, we use these agents in order to obtain necessary relief. In this temperament there is moderate hepatic development, lack of biliary activity, deficiency in the secretion of bile, and a sluggish portal circulation. Therefore, to apply the term bilious to this temperament is not only unreasonable, but it is calculated to mislead. The condition of the bowels is generally constipated, the skin dark and sometimes sallow.
For these and other obvious reasons, we dismiss the word _bilious_, and substitute one which is more characteristic.
We will not dwell upon the volitive as _psychical_ organs, except to show that, when their influence is transmitted to the body, they act as _physiological_ organs, and thus demonstrate that all parts of the brain have their physiological, as well as mental functions. When Andrew Jackson uttered with great emphasis the memorable words, "BY THE ETERNAL," the effect was like a shock from a galvanic battery, thrilling the cells in his own body, and paralyzing with fear every one in Calhoun's organization. This is an illustration of the power or range of action of these faculties. Breadth or copiousness is illustrated in Gen.
Grant's reply, "I PROPOSE TO FIGHT IT OUT ON THIS LINE, IF IT TAKES ALL SUMMER." Such a temperament has a profusion of constitutional power, great durability of the life-force, and, in our opinion, the combined height and breadth of this region correctly indicate the natural hardihood of the body and its _retentiveness of life_. No one need doubt its influence upon the sympathetic system, and, through that system, its power over absorption, circulation, assimilation, and secretion, as well as the voluntary processes. Mental hardihood seems wrought into concrete organization. It checks excess of glandular absorption, restrains the impulses of tumultuous passion, tones and regulates the action of the heart, and helps to weave the strands of organization into a more compact fabric. The toning energies of the volitive faculties are better than quinine to fortify the system against _miasma_ or _malaria_, and they co-operate with all tonic remedies in sustaining organic action.
Fig. 91 is a portrait of Prof. Tyndall, the eminent chemist, whose likeness indicates volitive innervation, showing great strength of character and of constitution; he is an earnest, thorough, and intense mental toiler; ambitious, but modest; brilliant, because persevering; diligent in scientific inquiry, and who follows the star of truth, whithersoever it may lead him. The expression of his countenance indicates his honest intentions, and displays strength of conscientious purpose; his physical constitution may be correctly interpreted in all of its general characteristics by the analysis of his energetic temperament, the great secret of his strength and success.
[Illustration: Fig. 91.]
[Illustration: Fig. 92.]
We desire to offer one more illustration of a marvelous blending of this temperament with large mental and emotional faculties. Fig. 92 is a representation of the martyred President Abraham Lincoln. During an eventful career, his temperament and constitution experienced marked changes, and while always distinguished for strength of purpose and corresponding physical endurance, he was governed by noble, moral faculties, manifesting the deepest sympathy for the down-trodden and oppressed, blending tenderness and stateliness without weakness, exhibiting a human kindness, and displaying a genuine compassion, which endeared him to all hearts. He was hopeful, patriotic, _magnanimous_ even, while upholding the majesty of the law and administering the complicated affairs of government. The balances of his temperament operated with wonderful delicacy, through all the perturbating influences of the rebellion, showing by their persistence that he was never for a moment turned aside from the great end he had in view; the protection and perpetuation of republican liberty. His life exhibited a sublime, moral heroism, elements of character which hallow his name, and keep it in everlasting remembrance.
We have treated the brain, not as a mass of organs radiating from the medulla oblongata as their real center, but as two cerebral masses, each of which is developed around the great ventricle. We have freely applied an easy psychical and physiological nomenclature to the functions of its organs, knowing that there is no arbitrary division of them by specific number, for the cerebrum, in an anatomical sense, is a single organ. The doctrine of cerebral unity is true, and the doctrine of its plurality of function is true also. Whatever effect an organ produces when acting in entire predominance, is regarded as the function of that organ and is expressed by that name. Although our names and divisions are arbitrary and designed for convenience, yet they facilitate our consideration of the psychical, and their corresponding physiological functions. Every cerebral manifestation denotes a _psychical_ organ, and in proportion as these acts are transmitted to the body it becomes a _physiological_ organ. We have ventured to repeat this proposition for the sake of the non-professional reader, that he may be able to distinguish between' the two results of the manifestation of one organ. The transmission of the influence of the brain into the body enables the former to act physiologically, whereas, if its action were confined within the cranium, it would only be psychical. In the language of Prof. J.R.
Buchanan, "every organ, therefore, has its mental and corporeal, its psychological and physiological functions--both usually manifested together--_either capable of assuming the predominance_." We have already seen to what degree the _Will_ operates upon the organism, or how "the soul imparts special energy to single organs, so that they perform their functions with more than usual efficiency," and thus resist the solicitations of morbific agents. Doubtless our best thoughts are deeply tinged by the healthful or diseased conditions of such organs as the stomach, the lungs, the heart, or even the muscular or circulatory systems, and these impressions, when carried to the sensorium, are reflected by the thoughts, for reflex action is the third class of functions, assigned to the cerebrum. These reflex actions are either hygienic and remedial, or morbid and pernicious. Hence, it is philosophical not only to interpret the thoughts as physiological and pathological indications, but to consider the cerebrum as exerting real hygienic and remedial forces, capable of producing salutary reparative, and restorative effects. When a boiler carries more steam than can be advantageously employed, it is subjected to unnecessary and injurious strain, and is weakened thereby; so, when the body is overtasked by excessive pressure of the volitive faculties, it is prematurely enfeebled and broken down. There are many individuals who need to make use of some sort of safety valve to let off the surplus of their inordinate ambition; they need some kind of patent brake to slacken their speed of living; they should relieve the friction of their functional powers by a more frequent lubrication of the vital movements, and by stopping, for needed refreshment and rest, at some of the many way-stations of life.
THE ENCEPHALIC TEMPERAMENT.
The encephalic temperament is distinguished by prominence and breadth of the forehead, or by a full forehead associated with height and breadth at its coronal junction with the parietal bones, and extending toward the volitive region. (See Fig. 10, the space between 1 and 2 represents the coronal region, 1 indicating the frontal bone, and 2 the parietal).
Prominence and great breadth of the forehead display _analytical, i.e._, scientific powers applicable to concretes, whereas a fair intellect, associated with a preponderating development of the coronal region, indicates _analogical_ powers, _i.e._, faculties to perceive the relation and the agreement of principles. The former classifies and arranges facts, the latter invests them with moral and spiritual import.
The one treats of matter, its physical properties, and chemical composition, the other of thoughts and intentions which involve right and wrong, relating to spiritual accountability. The intellect is employed upon an observable order of things, while the emotive faculties arrange the general laws of being into abstract science.
Fig. 93, a portrait of Prof. Tholuck, is a remarkable example of an encephalic organization. Figs. 72 and 79 fairly indicate the effects of undue mental activity, the intellect causing vital expenditure resulting in the devitalization of the blood. While the intellect displays keen penetration, subtle discrimination, and profound discernment, the emotions exhibit intense sensitiveness, acute susceptibility, and inspirational impressibility. The encephalic temperament is characterized by mental activity, great delicacy of organization, a high and broad forehead, expressive eyes, fine but not very abundant hair, great sensitiveness, refined feelings, vividness of conception, and intensity of emotion. If the brain is developed on the sides, there is manifested Ideality, Modesty, Hope, Sublimity, Imagination, and Spirituality. If the brain and forehead project, the Perceptive, Intuitive, and Reasoning faculties predominate. If it rises high, and nearly perpendicularly, Liberality, Sympathy, Truthfulness, and Sociability are manifested. When the emotive faculties are large, Faith, Hope, Love, Philanthropy, Religion, and Devotion characterize the individual. It is an artistic, creative, and aesthetic temperament, beautiful in conception and grand in expression, yet its sensitiveness is enfeebling, and its crowning excellence, when betrayed by the propensities, trails in defilement. Its purity is God-like, its debauchment, Perdition!
[Illustration: Fig. 93.]
Fig. 94 is the likeness of Prof. George Bush. His forehead is amply developed in the region of Foresight, Liberality, Sympathy, Truthfulness, and Benevolence; his mouth expresses Amiability and Cheerfulness, and the whole face beams with Kindness and Generosity.
This philanthropist, who is both a preacher and an author, has published several works upon theology, which distinguish him for great research and originality.
[Illustration: Fig. 94.]
Fig. 95 represents the sanguine-encephalic temperament, the two elements being most happily blended. The portrait is that of Emmanuel Swedenborg, the great scholar and spiritual divine. The reader will observe how high and symmetrical is the forehead, and how well balanced appears the entire organization. He was remarkable for vivid imagination, great scientific acquirements, and all his writings characterize him as a subtle reasoner.
When the encephalic predominates, and the sanguine is deficient in its elements, we find conditions favorable to _waste_ and _expenditure_, and adverse to a generous _supply_ and _reformation_ of the tissues. A child inheriting this cerebral development is already top-heavy, and supports, at an immense disadvantage, this disproportionate organization. The nutritive functions are overbalanced; consequently there is a predisposition to scrofulous diseases and disorders of the blood, various degenerating changes taking place in its composition; loss of red corpuscles, signified by shortness of breath; morbid changes, manifested by cutaneous eruptions; exhaustion from lack of nourishment, etc., until, finally, consumption finishes the subject.
[Illustration: Fig. 95.]
Harmony is the support of all institutions, and applies with special cogency to the maintenance of health. When the mind dwells on one subject to the exclusion of all others, we call such a condition monomania. If we have an excessive development of mind, and deficient support of body, the result is corporeal derangement. It is unfortunate for any child to inherit unusually large brain endowments, unless he is possessed of a vigorous, robust constitution. Such training should be directed to that body as will encourage it to grow strong, hearty, and thrifty, and enable it to support the cerebral functions. The mental proclivities should be checked and the physical organization cultivated, to insure to such a child good health. Cut off all unnecessary brain-wastes, attend to muscular training and such invigorating games and exercises as encourage the circulation of the blood; keep the skin clean and its functions active, the body warm and well protected, the lungs supplied with pure air, the stomach furnished, with wholesome food, besides have the child take plenty of sleep to invigorate the system, and thus, by regular habits, maintain that equilibrium which tends to wholesome efficiency and healthful endurance.
TRANSMISSION OF LIFE.
As has been already stated in the chapter on Biology, reproduction of the species depends upon the union of a sperm-cell with a germ-cell, the male furnishing the former and the female the latter. It is a well-known fact that the marriage of persons having dissimilar temperaments is more likely to be fertile than the union of persons of the same temperaments; consanguineous marriages, or the union of persons nearly related by blood, diminish fertility and the vigor of the offspring. Upon this subject Francis Galton has given some very interesting historical illustrations in his well-known work, entitled "Hereditary Genius." The half-brother of Alexander the Great, Ptolemy I, King of Egypt, had twelve descendants, who successively became kings of that country, and who were also called Ptolemy. They were matched in and in, but in nearly every case these near marriages were unprolific and the inheritance generally passed through other wives. Ptolemy II married his niece, and afterwards his sister; Ptolemy IV married his sister. Ptolemy VI and VII were brothers, and they both consecutively married the same sister; Ptolemy VII also subsequently married his niece; Ptolemy VIII married two of his sisters in succession. Ptolemy XII and XIII were brothers, and both consecutively married their sister, Cleopatra. Mr. Galton and Sir Jas. Y. Simpson have shown that many peerages have become extinct through the evil results of inter-marriage. Heiresses are usually only children, the feeble product of a run-out stock, and statistics have shown that one-fifth of them bear no children, and fully one-third never bear more than one child. Sir J.Y. Simpson ascertained that out of 495 marriages in the British Peerage, 81 were unfruitful, or nearly one in every six; while out of 675 marriages among an agricultural and seafaring population, only 65 were sterile or barren, or a little less than one in ten.
While the marriages of persons closely related, or of similar temperaments are frequently unfruitful, we would not have the reader understand that sterility, or barrenness, is usually the result of such unions. It is most frequently due to some deformity or diseased condition of the generative organs of the female. In the latter part of this work may be found a minute description of the conditions which cause barrenness, together with the methods of treatment, which have proved most effectual in the extensive practice at the Invalids' Hotel and Surgical Institute.
The temperaments may be compared to a magnet, _the like poles of which repel, and the unlike poles of which attract each other._ Thus similarity of temperament results in barrenness while dissimilarity makes the vital magnetism all the more powerful. Marriageable persons moved by some unknown influence, have been drawn instinctively toward each other, have taken upon themselves the vows and obligations of wedlock, and have been fruitful and happy in this relation. Alliances founded upon position, money, or purely arbitrary considerations, mere contracts of convenience, are very apt to prove unhappy and unproductive.
Men may unconsciously obey strong instinctive impulses without being conscious of their existence, and by doing so, avoid those ills, which otherwise might destroy their connubial happiness. The _philosophy_ of marriage receives no consideration, because the mind is pre-occupied with newly awakened thoughts and feelings. Lovers are charmed by certain harmonies, feel interior persuasions, respond to a new magnetic influence and are lost in an excess of rapture.
If the parties to a marriage are evenly balanced in organic elements, although both of them are vigorous, yet it is physiologically more suitable for them to form a nuptial alliance with an unlike combination.
The cause of the wretchedness attending many marriages may be traced to a too great similarity of organization, ideas, taste, education, pursuits, and association, which similarity almost invariably terminates in domestic unhappiness. The husband and wife should be as different as the positive and negative poles of a magnet. When life is begotten under these circumstances we may expect a development bright with intelligence.
CHAPTER XVI
MARRIAGE.
LOVE.
"Love is the root of creation; God's essence; worlds without number Lie in his bosom like children; he made them for this purpose only.
Only to love and to be loved again, he breathed forth his spirit Into the slumbering dust, and upright standing, it laid its Hand on its heart, and felt it was warm with a flame out of heaven."
--LONGFELLOW.
Love, that tender, inexplicable feeling which is the germinal essence of the human spirit, is the rudimental element of the human soul. It is, therefore, a Divine gift, a blessing which the Creator did not withdraw from his erring children, when they were driven from a paradise of innocence and loveliness into a world of desolation and strife. He left it as an invisible cord by which to draw the human heart ever upward, to a brighter home--the heavenly Eden. Love is the very essence of Divine law, the source of inspiration, even the fountain of life itself. It is spontaneous, generous, infinite. To its presence we are indebted for all that is good, true, and beautiful in Art and Nature. It endows humanity with countless virtues, and throws a mystic veil over our many faults.
It is this feeling, this immutable law, which controls the destiny of the race. From its influence empires have fallen, scepters have been lost. Literature owes to Love its choicest gems. The poet's lay is sweeter when Cupid tunes the lyre. The artist's brush is truer when guided by Love. Greece was the cradle of letters and art. Her daughters were queens of beauty, fitted to inspire the Love of her noblest sons.
[Illustration: Fig. 96.]
The materialism of the nineteenth century has sought to degrade Love; to define it as purely physical. The result has been a corresponding degradation of art, and even literature has lost much of its lofty idealism. Nudity has become a synonym of vulgarity; Love, of lust. "Evil be to him who evil thinks." True Love never seeks to degrade its object; on the contrary, it magnifies every virtue, endows it with divinest attributes, and guards its chastity, or honor, at the sacrifice of its own life. It increases benevolence by opening the lover's heart to the wants of suffering humanity. Ideality is the canvas, and imagination the brush with which Love delineates the beauties of the adored. Love heightens spirituality, awakens hope, strengthens faith, and enhances devotion. It quickens the perceptions, intensifies the sensibilities, and redoubles the memory. It augments muscular activity, and imparts grace to every movement. The desire to love and to be loved is innate, and forms as much a part of our being as bone or reason. In fact, Love may be considered as the very foundation of our spiritual existence, as bone and reason are the essential bases of our physical and intellectual being. Every man or woman feels the influence of this emotion, sooner or later. It is the Kadesh-barnea of human existence; obedience to its intuitions insures the richest blessings of life, while neglect or perversion enkindles God's wrath, even as did the disobedience of the wandering Israelites.