Lavater, the well known author of Essays on Physiognomy, appears to have been born seventeen years before the birth of Gall. He attempted to reduce into a system the indications of human character that are to be found in the countenance. Physiognomy, as a subject of ingenious and probable conjecture, was well known to the ancients. But the test, how far any observations that have been made on the subject are worthy the name of a science, will lie in its application by the professor to a person respecting whom he has had no opportunity of previous information. Nothing is more easy, when a great warrior, statesman, poet, philosopher or philanthropist is explicitly placed before us, than for the credulous inspector or fond visionary to examine the lines of his countenance, and to point at the marks which should plainly shew us that he ought to have been the very thing that he is. This is the very trick of gipsies and fortune-tellers. But who ever pointed to an utter stranger in the street, and said, I perceive by that man's countenance that he is one of the great luminaries of the world?
Newton, or Bacon, or Shakespear would probably have passed along unheeded. Instances of a similar nature occur every day. Hence it plainly appears that, whatever may hereafter be known on the subject, we can scarcely to the present time be said to have overstepped the threshold. And yet nothing can be more certain than that there is a science of physiognomy, though to make use of an illustration already cited, it has not to this day been extricated out of the block of marble in which it is hid. Human passions, feelings and modes of thinking leave their traces on the countenance: but we have not, thus far, left the dame's school in this affair, and are not qualified to enter ourselves in the free-school for more liberal enquiries.
The writings of Lavater on the subject of physiognomy are couched in a sort of poetic prose, overflowing with incoherent and vague exclamations, and bearing small resemblance to a treatise in which the elements of science are to be developed. Their success however was extraordinary; and it was probably that success, which prompted Gall first to turn his attention from the indications of character that are to be found in the face of man, to the study of the head generally, as connected with the intellectual and moral qualities of the individual.
It was about four years before the commencement of the present century, that Gall appears to have begun to deliver lectures on the structure and external appearances of the human head. He tells us, that his attention was first called to the subject in the ninth year of his age (that is, in the year 1767), and that he spent thirty years in the private meditation of his system, before he began to promulgate it. Be that as it will, its most striking characteristic is that of marking out the scull into compartments, in the same manner as a country delineated on a map is divided into districts, and assigning a different faculty or organ to each. In the earliest of these diagrams that has fallen under my observation, the human scull is divided into twenty-seven compartments.
I would say of craniology, as I have already said of physiognomy, that there is such a science attainable probably by man, but that we have yet made scarcely any progress in the acquiring it. As certain lines in the countenance are indicative of the dispositions of the man, so it is reasonable to believe that a certain structure of the head is in correspondence with the faculties and propensities of the individual.
Thus far we may probably advance without violating a due degree of caution. But there is a wide distance between this general statement, and the conduct of the man who at once splits the human head into twenty-seven compartments.
The exterior appearance of the scull is affirmed to correspond with the structure of the brain beneath. And nothing can be more analogous to what the deepest thinkers have already confessed of man, than to suppose that there is one structure of the brain better adapted for intellectual purposes than another. There is probably one structure better adapted than another, for calculation, for poetry, for courage, for cowardice, for presumption, for diffidence, for roughness, for tenderness, for self-control and the want of it. Even as some have inherently a faculty adapted for music or the contrary[40].
[40] See above, Essay II.
But it is not reasonable to believe that we think of calculation with one portion of the brain, and of poetry with another.
It is very little that we know of the nature of matter; and we are equally ignorant as to the substance, whatever it is, in which the thinking principle in man resides. But, without adventuring in any way to dogmatise on the subject, we find so many analogies between the thinking principle, and the structure of what we call the brain, that we cannot but regard the latter as in some way the instrument of the former.
Now nothing can be more certain respecting the thinking principle, than its individuality. It has been said, that the mind can entertain but one thought at one time; and certain it is, from the nature of attention, and from the association of ideas, that unity is one of the principal characteristics of mind. It is this which constitutes personal identity; an attribute that, however unsatisfactory may be the explanations which have been given respecting it, we all of us feel, and that lies at the foundation of all our voluntary actions, and all our morality.
Analogous to this unity of thought and mind, is the arrangement of the nerves and the brain in the human body. The nerves all lead up to the brain; and there is a centrical point in the brain itself, in which the reports of the senses terminate, and at which the action of the will may be conceived to begin. This, in the language of our fathers, was called the "seat of the soul."
