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motionless. Then the medium with gentle coaxings may restore its
good temper and patience, but only for a short period.
Perhaps the real reason for this reserve is to be found in the
players themselves, whose magnetic power becomes exhausted, and
fails to act as spontaneously as during the early hours of the
evening. At any rate, when the medium asks courteously, “Are you
very weary, O Spirit?” the table will frequently reply with two most
emphatic bobs.
Another means of discovering a medium and an “unbeliever” (the
latter term does not imply a cynic, but simply an individual with an
insufficient supply of magnetism) is to ask the spirit to spell out the
name of the person it loves best. In nine cases out of ten, it will
spell out the name of the medium, and it will be found that it is as
quick to reveal the person it hates, viz., the “unbeliever”—no matter
if he is far removed from its vicinity.

Fig. 1.—Names of the
“mounts” and their signs.
CHAPTER LIV
PALMISTRY
Secrets of the Past, Present, and Future
At social functions, such as garden and evening parties, fairs, &c.,
there are few people whose notice and attentions are so solicited as
the palmist’s. He speedily finds himself the central figure of a knot of
people of both sexes, all eager to thrust their hands under his
discerning eye, and compare their own estimation of their character
—which, alas! is often subject to a severe shock—with that revealed
by the sage’s comparison of lines, mounts, and stars engraved upon
the palm.
The true palmist is no flatterer, nor is he over-hasty in judgment.
Most hands index as many contradictions
and complexities of disposition as the
human face, and the experienced reader of
these hieroglyphics finds that, to secure a
just diagnosis of the subject’s character,
comparison of the many signs and minute
calculations are necessary. The art of
addition, subtraction, and multiplication is
the fundamental principle of his profession.
Shape, quality, proportion, and texture are
of paramount importance, and these should
be examined before the lines are studied.
The size of the fingers, and the manner in
which they are set on the hand, furnish the
key to the character of the hand examined.
Each finger has its name and sign, and each

has its distinguishing characteristics. For just as every leaf and petal
possesses some minute difference that distinguishes it from its
neighbor, so no hands in the world are exactly alike in form and
structure.
The name given to the first finger is Jupiter; to the second,
Saturn; to the third, Apollo; to the fourth, Mercury; and to the
thumb, Pollux. Fig. 1 shows some signs with their respective names.
The natural bend of the fingers is important, and the palmist
should be quick to notice its natural attitude before examining the
interior of the hand.
Some fingers are distinguished by their independent, prominent
position over the rest. When the tips are inclined to curl to the palm,
a plodding, determined nature is indicated, one that does not easily
relinquish a set aim or purpose because of obstacles.
A wide space between Jupiter and Saturn shows
unconventionality, and originality of thought and outlook.
When the Jupiter finger is upright and straight, and of normal
length, a just, candid nature is revealed. Should its position be in
advance of the other fingers, the love of dominion. Falling slightly
behind: dependency on others, a shirking of taking the initiative and
responsibilities. Short: ingratitude, no enthusiasm. Pointed: tact,
comprehension, and sympathy. (Fig. 2.) Square: integrity, unkindly
frank in expressing opinions.
The generous and broad phalanges of Saturn show gravity, depth
of character, and sense of proportion. A short Saturn: imprudence,
inclination to act on impulse, somewhat foolhardy. Spatulate: energy.
Square: cool, clear-headed, thought before action, absence of hasty
judgments. (Fig. 3.)

Fig. 2.—The Jupiter
pointed finger.
Fig. 3.—The Saturn
square finger.
Fig. 4.—The Apollo
spatulate finger.
Apollo: well-developed, artistic tendencies. Forward: painting,
drawing, or sculpture. Pointed: the artistic ability is greater than the
practical. Spatulate: a sense of the beautiful in form and color,
dramatic powers. (Fig. 4.)
Mercury, set lower than the other fingers, reveals the fact that
many adverse circumstances have been battled with. Pointed: tact,
discrimination, intuition. Square: love of scientific pursuits, good
reasoning powers.
Beneath each finger rest their respective mounts. There are two
mounts of Mars—that immediately at the base of the Jupiter mount,
and that situated beneath Mercury mount. The mount of Luna is
directly opposite to that of Venus, which is found where the thumb
joins the wrist. (Fig. 5.)
In many hands it will be observed that the position of the mounts
varies. Jupiter may swell over the boundary line, and squeeze Saturn
into close proximity with Apollo, which, in its turn, may take the
place allotted to Mercury. These signs are important.
Jupiter’s approach to Saturn shows timidity and self-
consciousness.

Saturn’s approach to Apollo shows that the creation of art and
literature is tinged with melancholy.
Apollo’s approach to Mercury shows humanity, charity, and a
peaceable disposition.
Mercury’s approach to Mars: self-reliance and resource in danger.
Mars’ approach to Mercury: originality, defiance, and ability to hold
one’s own against opposition.
Luna inclining towards the wrist: reveries, some frivolity and love
of pleasure.
Fig. 5.—Showing the position of the various
mounts.
A glance will reveal which bumps are most developed in the hand,
and these, taken together, are valuable keys to character.

Jupiter and Mercury are worldly, versatile traits.
Jupiter and Apollo are honest, noble traits.
Jupiter and Venus are somewhat selfish, vain traits.
Saturn and Mercury are signs that, unless among gay companions,
the individual has no power of resource.
These mounts are generally prominent in the hands of those who
depend entirely upon others for their amusement, and have
developed no powers by which to create a world of their own. They
are shallow, discontented persons as a rule, unable to concentrate
their minds on books or music.
Saturn and Mars: a thrifty temperament, verging on the
avaricious.
Saturn and Luna: hypersensitiveness, distrust of self. A nature
which is distressed, and rendered almost morbid by the sadder side
of life, art, and literature.
Apollo and Luna: extreme imaginative force.
Apollo and Mars: in a creative hand show an inclination to depict
the strong things of life, a certain amount of realism in portrayals. A
love of danger and adventure.
Mercury and Mars: a superabundant amount of fun and good
spirits.
Mercury and Venus: a gay, somewhat heartless, temperament.
Mercury and Luna make a humorist.
Venus and Apollo: a charitable, generous individual.
The Phalanges
Each finger has three divisions, known as the phalanges, and
these are supposed to represent three worlds.
The first, which includes the nail, stands for the spiritual.
The second stands for the intellectual.
The third stands for the material.
Correct comparison of these phalanges provides the orbit of
thoughts and ambitions in which the mind of the individual revolves,
and when one of these predominates in length over the others, that

quality for which it stands is the principal quality possessed,
although a further study of the hand may contradict these attributes,
or render them more excessive.
For this reason the student is warned not to form his judgment by
one indication only. He can arrive at no reliable solution to the riddle
of character until he has studied every portion of the hand and
linked together the various peculiarities it expresses.
The thumb is, as it were, the figurehead of the hand. There is
more character to be discerned in its form, habitual attitude,
phalanges, and the space between it and the first finger, than in any
other signs conveyed by the physical formation of the rest. The first
phalange indexes strength or weakness of will power, constancy or
fickleness, affection or coldness of disposition. The second phalange
shows by what degree of reason the will is guided. Should it be
much thinner towards the base than at the apex, a certain degree of
narrow-minded, one-sided views is indicated.
The third phalange represents emotions. The two angles stand for
music, and are strongly marked upon the thumb of the musician and
composer. The first indicates time, the second harmony.
When the length of the third phalange preponderates over the
first and second, a passionate character, uncurbed by the power of
will, discipline of reason, and self-control is shown.
In a well-balanced, warm-hearted nature, these phalanges are in
proportion. Extreme length in the first phalange shows a tyrannical
and dogmatic will, which will surely prove a stumbling-block through
life, unless the thumb of the right hand modifies this natural
obstinacy.
The palmist should beware of, as it were, labeling the hand. He
cannot be too cautious in reaching an ultimate conclusion. The hand
possesses a range of complexities. Strength and weakness are
mingled. Great talents may be mitigated by signs of almost equal
inefficiency. Therefore all the links of circumstances and character
depicted should be consolidated into a chain before the exponent
ventures to voice his convictions.
The left hand indicates natural tendencies; the right shows how
far the good and bad propensities of the individual have been

developed. It is possible that the former may represent an
intellectual type which the latter does not verify. For instance, a clear
and unbroken head line in the left hand may be marred and broken
in the right, thus showing that ability in this direction has been
neglected; or it may be that an inefficient head line in the left palm
continues clear and deep on the right; and the conclusion arrived at
is, of course, that, by dogged will and perseverance, inherent
incompetency has gradually been remedied.
Upon the palm six important lines are inscribed, as shown in
Fig. 6:—
The life line, which forms a semicircle at the base of the thumb.
The head line, which traverses the palm, and forms an angle with
the life line.
The heart line, which runs above and parallel with the head line.
The fate line, which runs horizontally from Mount Saturn to the
wrist.
The Apollo or fortune line, which runs parallel with the fate line
from Mount Apollo to Mount Luna.
The line of health, which forms an angle with the base of the life
line, and reaches almost to Mount Mercury.
The ring of Saturn, reaching from Mount Apollo to Mount Jupiter.
The line of intuition, curving from Mount Mercury to Mount Luna.
Upon the depth, direction, and length of these lines the vitality,
health, affections, future, finances, general tendencies of disposition
and circumstances of the subject may be arrived at.

A - A. The Line of Life. E - E. The Line of Fortune.
B - B. The Head Line. F - F. The Line of Health.
C - C. The Heart Line. G - G. The Ring of Saturn.
D - D. The Line of Fate. H - H. The Line of
Intuition.
I. Bracelets.
Fig. 6.—The principal lines of the palm.
The manifestation of stars and islands, dots, grilles, and chains are
indications of misfortune, obstacles, ill-health, and domestic
unhappiness. Triangles, squares, clear-cut crosses, when not formed

on or by the lines of the hands, and circles on the mounts, are
fortunate.
Signs—and Wonders!
The age of the subject is arrived at in the following manner. Divide
the fate line, call the point of division 30. The age of 10 is slightly
above the base of Luna. From 10 to 50 the line should be partitioned
into equal parts; after that, however, the distances lessen.
The life line may also be used to calculate age, but here the
method of calculation is reversed, for childhood is above the thumb,
and old age is indicated by the length of the curve to the wrist.
Doubtless the most interesting marks to be found among the
minor lines of the hand, such as indicate voyages, change of
environment, talents and ambitions, are those which concern the
attachments, love affairs, and future marriage of the subject.
These are the influence lines, which may be discerned running
from Mount Luna to the line of Fate, from Mount Venus to the line of
Life, and on the Mount of Mercury. Their depth, length, and
clearness depend upon the enduring nature of the sentiment
involved. When crossed, barred, or cut, they demonstrate the fact
that difficulties and opposition from parents, friends, or relatives are
to be encountered, or it may be that the influence was merely a
fleeting infatuation, what is commonly known as “calf-love,” which
time and deeper development of the character have annihilated.
These signs should be compared with the age calculated upon the
fate line—it will then be discovered whether the influence lines are
of the past, present, or future; only constant practice and experience
can aid the exponent to a correct estimate of the period of these
happenings.
It may happen that the hand of a man or woman under thirty
years of age shows no indication of any of these influences, but this
does not mean that love and matrimony will never happen to them,
for these lines are sometimes late in appearance and may be found
years after.

An island situated on an influence line is extremely unfortunate,
for it means either that marriage will be rendered impossible by the
ill-health of the subject, or that the man to whom she is engaged is
fickle or worthless in character. Likewise, it is unfortunate for
Mercury’s influence lines to terminate on the heart line, for this
foretells bereavement and widowhood. Should it cross the heart line
and run towards Venus, a separation is almost certain to culminate
the alliance.
Nearly all the lines traversing Mount Luna are attachments or
influences connected with the opposite sex. When they rise from the
life line, they may stand for close friends or relatives of the same
sex.
Another important group of lines may be discerned at the base of
the palm. The subject should rest the elbow on the table, with the
hand bent over the wrist, which is marked with “rascettes” or
bracelets. When these lines curve up towards the palm, they signify
that the ideals, thoughts, and impulses governing the character are
noble and uplifting; when they droop to the wrist, mercenary
ambitions and self-interest are dominant. When the rascettes are
creased by other lines, a life of strenuous work is shown. When
deep, smooth, and continuous—health, wealth, and happiness.
In drawing-room palmistry, the palmist is often embarrassed and
kept from concentration of thought by the buzzing chatter and
laughter of friends and acquaintances, all of whom are eager to have
their hands read, and the majority of whom expect that a lightning
glance is sufficient to reveal every detail of their character and
future.
Palms are thrust under his notice by smiling, optimistic young
people, each of whom believes implicitly that for her or him the
future is a land of honey and roses—a straight sunny path, wherein
there are no piercing thorns and sole-bruising flints.

Guileless and Good
We all hold ourselves very dear; flaws in our natures, however
serious and detrimental to character, seem trifles light as air. We
appear to ourselves—especially when we are young—to be very
good and guileless. We are assured that all follies will be conquered,
repented of, left far behind us in the land of oblivion, long before old
age catches us in the hip and thigh. And the palmist will often find
that those who clamor most loudly for frank and impartial revelations
are just those who are wounded by a single word that jars their self-
esteem or questions the high price set upon their individual qualities.
For this reason he must go gently, speaking without flattery or
undue censure, and upon such occasions he would do well to keep
his mind from diving beneath the surface of the trivial pleasant
prophecies expected of him. He should never wound the
susceptibilities of some nervous, high-strung soul by prophesying ill-
health, bereavement, or death.
The more serious side of the science can be dealt with only when
the exponent and subject are secure from prying eyes and listening
ears, and even then the palmist should be the very embodiment of
tact, sympathy, and discretion.
Should the subject really desire the probings of some past secret
misfortune, the palmist may voice his interpretation of the history
written in his hand, but, in a manner of humane and tender
kindness, making much of the lighter side, and endeavoring to
encourage and help by faith in a happier future.
To blurt out some past tragedy or foretell one before others is a
wanton cruelty of which the palmist should never be guilty. He
should always endeavor to put himself in the place of the subject,
and even when the latter is, as often happens to be the case,
incredulous of his powers and eager to show his ignorance, the
palmist should not allow himself to be stung to retort by revealing a
jealously-guarded secret.
The physician, the clergyman, the lawyer are the recipients of
pathetic and strange confidences; the palmist will also discover

many, and must ever hold them as inviolably.
He must be a gentleman in the highest sense of the word—
honorable, chivalrous, humane; and, whenever the opportunity
occurs, strong to encourage the weak and console and comfort the
men and women, both young and old, whose hands reveal their
heart-break, weariness, and sense of failure.

CHAPTER LV
PHRENOLOGY
The Estate “Under the Hat”
Phrenology is that science which may be said to provide a chart or
map for the discovery of the treasures existing in the “estate under
the hat.” It is of Greek origin (phren, the mind; and logos, science),
and is closely allied to craniology (Gr.: kranion-logos, skull-science).
The difference between these terms is as follows:—Craniology is a
mere acquaintance with the skull. Phrenology is a full and detailed
knowledge of its contents.
This study is not founded on superstition, and the phrenologist is
neither charlatan nor magician, for, just as a man’s mind may be
revealed by the contour of his features, the twitching or tightening
of his lips, a frowning or smoothing of the brows, so the physical
formation of his skull reveals the propensities, talents, virtues, and
weaknesses peculiar to his nature. The thin leather of a bulging
purse indicates an amount of coin; a closer observation
demonstrates of what this coin is composed—cents, dimes, or dollars
—and in the same way the skin of the skull bulges, and close study
and knowledge of the locality of its developments show the various
qualities endowed.
The student must possess a chart (Fig. 1), and memorize it before
he essays to indicate character by means of phrenology, for its
kingdoms are as well defined as the counties on a map.

Fig. 1.—Phrenology chart.
There are forty-two faculties or organs in all—some more
prominent than others, according to the disposition, temperament,
education, profession, and personal inclination of the individual.
1. Amativeness 15. Self-esteem 29. Size
2. Conjugal love 16. Firmness 30. Weight
3. Parental love 17. Conscientiousness 31. Color
4. Friendship 18. Hope 32. Order
5. Inhabitiveness 19. Spirituality 33. Calculation
6. Continuity 20. Veneration 34. Locality
7. Vitativeness 21. Benevolence 35. Eventuality
8. Combativeness 22. Constructiveness 36. Time

9. Destructiveness 23. Ideality 37. Tune
10. Alimentiveness 24. Sublimity 38. Language
11. Acquisitiveness 25. Imitation 39. Causality
12. Secretiveness 26. Mirth 40. Comparison
13. Cautiousness 27. Individuality 41. Human nature
14. Approbativeness 28. Form 42. Suavity
These may be divided into six important classes:—
1. The social region, which includes—
A. Amativeness.—Normal—interest in and love for the opposite sex.
Too prominent—material. Too small—coldness and
indifference.
B. Conjugal affection.—Normal—constant and faithful love. Too
prominent—jealous and selfish. Too small—fickle and
inconstant fancy.
C. Parental love.—Normal—self-abnegating love for children. Too
prominent—indiscreet monopolizing. Too small—absence of
tenderness.
D. Friendship.—Normal—sociability, warm attachments. Too
prominent—too exacting, infatuations. Too small—inability
to make friends.
E. Inhabitiveness.—Normal—love of home and native land. Too
prominent—intense dislike to travel. Too small—a desire for
constant change of scenery.
F. Continuity.—Normal—the power of concentration. Too prominent—
the prevalence of one idea, self-centered. Too small—lack
of concentration.
2. The selfish propensities—
A. Vitativeness.—Normal—vitality, joy of living. Too prominent—
extreme dread of illness and death. Too small—callous of
calamity.
B. Combativeness.—Normal—courageous, antagonistic instincts. Too
prominent—quarrelsome. Too small—want of mettle,
cowardly.

C. Destructiveness.—Normal—hardness and durability. Too
prominent—vindictive. Too small—lack of interest, inability
to endure pain or misfortune.
D. Alimentiveness.—Normal—good and healthy appetite. Too
prominent—gluttony, fastidiousness. Too small—want of
appetite.
E. Acquisitiveness.—Normal—thrift and economy. Too prominent—
avarice. Too small—extravagant, a spendthrift.
F. Secretiveness.—Normal—reserve, tact, discretion. Too prominent—
deceit, intrigue, falsehood. Too small—indiscreet
revelations, thoughtlessness.
G. Cautiousness.—Normal—apprehension, prudent care. Too
prominent—timid, over-anxious. Too small—reckless,
foolhardy.
3. Self-controlling faculties—
A. Approbativeness.—Normal—appreciation of public opinion,
courtesy, manners, good breeding. Too prominent—
ostentatious, “playing to the gallery,” undue love of
adulation. Too small—ignoring of general opinions,
unconventional.
B. Self-esteem.—Normal—individuality, personality, a proper sense of
personal importance and ability. Too prominent—conceit,
egoism, tyranny. Too small—sense of inability and
incompetency.
C. Firmness.—Normal—will-power, assertion of self, determination,
fortitude. Too prominent—overbearing, perverse, illogical.
Too small—inability to concentrate or overcome.
4. Moral sentiments—
A. Conscientiousness.—Normal—high regard for honor and duty. Too
prominent—morbid hypersensitiveness. Too small—want of
principle.
B. Hope.—Normal—optimistic trust and buoyancy. Too prominent—
foolish disregard of experience. Too small—an inclination to

despair, sad and melancholy.
C. Spirituality.—Normal—trust, faith, religious, devout, reverential.
Too prominent—fanaticism. Too small—cynicism.
D. Veneration.—Normal—chivalry towards the old, admiration for the
great, modest, quiet demeanor. Too prominent—obsession.
Too small—disrespectful, irreverent.
E. Benevolence.—Normal—philanthropic inclinations, humane,
charitable, generous. Too prominent—imprudent giving,
waste of sympathy. Too small—selfish blindness and
indifference.
5. Intellectual faculties—
A. Individuality.—Normal—a desire for knowledge, respect and
regard for the feelings of others. Too prominent—over-
curious, spying. Too small—lack of humor.
B. Form.—Normal—ability to remember faces, shapes, and general
appearance of buildings, &c. Too prominent—sensitiveness
to want of beauty and contour. Too small—inability to
observe shapes carefully.
C. Size.—Normal—the power of judging proportions at a glance. Too
prominent—too much sense of comparison. Too small—
incapable of judging length and breadth.
D. Weight.—Normal—mechanical and mathematical inclinations. Too
prominent—great regard for the laws of balance and
gravity. Too small—awkward movements, want of harmony.
E. Color.—Normal—the art of blending colors, delight in nature. Too
prominent—hypersensitive of uncongenial environment; the
clashing of colors is torture. Too small—a want of artistic
sensibility, taste, and appreciation; perhaps color-blind.
F. Order.—Normal—ability to plan, to arrange, to discover the best
method for doing business, &c. Too prominent—prim, fussy,
fastidious, the mind obsessed by little things; extremely
fretted by want of method in others. Too small—slovenly,
chaotic, Bohemian; duties performed or left according to
mood and inclination.

G. Calculation.—Normal—the power of mental arithmetic, the
summing up of events. Too prominent—self-interest, any
kind action done for the sake of some return, cold,
distrustful. Too small—financial imprudence, inability to
make accounts balance.
H. Locality.—Normal—swift sense of strange surroundings, an
observation of streets and buildings. Too prominent—a
passion for explorations. Too small—want of observation of
new things.
I. Eventuality.—Normal—interest in present events. Too prominent—
undue regard for trivial incidents. Too small—inability to
remember recent events.
J. Time.—Normal—memory of periods and length of time, love of
punctuality. Too prominent—inordinate importance attached
to dates, &c. Too small—slackness in punctuality.
K. Tune.—Normal—sense of euphony in speech, harmony in music.
Too prominent—passionate love of music. Too small—want
of appreciation.
L. Language.—Normal—fluent and attractive speech. Too prominent
—prosy, garrulous. Too small—inability to express thoughts
clearly and concisely.
6. Reasoning faculties—
A. Causality.—Normal—power of fathoming and understanding what
is read or heard. Too prominent—theoretical knowledge
rather than practical. Too small—deficiency in arriving at
independent conclusions.
B. Comparison.—Normal—acquiring of sound knowledge and
discarding what is worthless; discriminating between what
is true in art and literature and what is false. Too prominent
—undue importance attached to words, carping criticism,
invidious, harsh. Too small—credulous, easily imposed
upon.
The student will at first find considerable difficulty in determining
the exact position of the different faculties. It is only by close study

of his chart, practice on human heads, and experience, that he will
at length achieve unerring ability to distinguish, blend, and separate
the different characters, inclinations, intellects, and emotions with
which the human mind is gifted.
Bald-Pated Friends
In case the would-be phrenologist is not possessed of an amiable,
bald-headed relation, he should endeavor to ingratiate himself in the
favors of a hairless friend, for there is nothing so excellent for
practice as a thatchless skull. Indeed, he is fortunate who has a
large circle of bald-pated friends and acquaintances, for, even if he
dare not attempt to find out their qualities by the sense of touch, he
may achieve much by observation.
Women’s heads are the most difficult to examine, and never
should the student exhibit his art on the well-coiffured damsel.
There deception lies, for what seems to him an abnormal
development of “bumps” will in all probability be artificial pads used
by the fair one to discipline her tresses into fashion’s latest erection,
to say nothing of hairpins and many other mysteries which the mind
of a man, be he ever so learned in phrenology, can never hope to
fathom.
The woman who is really curious to have her faculties read must
consent to unpin her locks, so that the hand of the phrenologist may
come in contact with her head; and he must possess a sensitive
touch, which quickly discerns the different developments of the skull.
Phrenologist—and Man!
Students of phrenology will be astonished to find what a great
deal of information may be gained by means of careful observation,
when actual investigation is impossible. No opportunity should be
lost of studying shape, poise, and balance of the human head. From
the temples and brows of the man occupying the same seat on an

omnibus a great deal is to be learnt, in spite of his headgear; the
faculties 1, 2, 3, 5, 7, 9, 24, 25, 26, 27, 28, 29, 30, 32, 33, and 35
will probably protrude, and demonstrate what degree of love of
form, size, individuality, eventuality, alimentiveness, destructiveness,
vitativeness, conjugality, and amativeness exist in his nature.
Churches, concert rooms, and theaters abound with opportunities
for the scrutiny of masculine heads, and upon each is engraved
those abstract qualities furnished by the memorized chart.
The phrenologist should take pains to keep his hands and nails
perfectly clean. He should bathe them between each experiment, as
the natural grease of the hair soils them, and no one likes to have
his skull touched by unclean fingers. It is essential for him to
possess and cultivate a buoyant disposition, which will tend to help
and encourage him, and not to condemn a subject for the
weaknesses of character he discovers.
Few ills have no cure. This is as true of mental inefficiency as of
physical ailments, and the prophecies of the humane phrenologist
are set in the major and not the minor key. Every individual,
however seemingly worthless or uninteresting, possesses some
divine gift, which perhaps lies dormant and neglected through his
ignorance of its existence. Here it is that the phrenologist is able to
let a chink of light penetrate the darkness, and a few kind, judicious
words will do much to bring back the latent self-respect to him who
has despaired of being released from the fetters of evil habits,
intemperance, sloth, or indifference to the liberty of wholesome well-
being.
The motto of the student should be never to condemn. When he
has once reached the secret of identity, he should set himself to
appeal and rouse the dying spirit of manhood to a new resurrection
of power and achievement, for probably adverse and bitter
circumstances, heredity, and poverty have done much to batter
down the higher nature and develop the baser qualities of the man
whose faculties he examines; and he can only dimly imagine, but
never fathom, the strength of the temptations that warp the various
molds in which the human mind is set.

The Humorous Side of Phrenology
In drawing-room exhibitions, only the lighter side of phrenology
should be dealt with. A fund of humor and wit can be demonstrated
here, so that instruction is blended with amusement, and it is not
unfitting to use animals as illustrations of different qualities. For
instance, the refrain in the once-popular lyric, “But the cat came
back,” clearly testifies that this animal possessed the nodosity of
inhabitiveness to a marked degree. Not so the man of music-hall
fame whose pathetic pleading, “Please don’t take me home,” stirs
our heartstrings most potently, or “Bill Bailey,” the wanderer. The
small dog that ogles a larger comrade engaged with a bone, but
who fears his mightier powers too greatly to venture open attack,
possesses “cupboard” affection rather than amativeness.
The blinkered horse, were it granted speech, would doubtless
demonstrate the fact that it has cultivated the faculty of spirituality
in no small degree, for its sense of the unseen is remarkable.
The bull has only to kick up his heels and lower his horns at a red
parasol to vindicate his apt discernment of color. The manner in
which the watch-dog registers the shape of his enemy’s calves in his
memory is a truly astonishing sign of his sense of form and locality.
The serpent’s feline smile at the bird is eloquent of its sociability and
expectation; its glistening coils are the personification of blandness
and invitation to embrace. Stay-at-home oysters are famous for
domesticity. The fish swallowing the hooked worm illustrates a
beautiful trust and faith in the providential plans man culminates for
his welfare. In the hobbled ass, wandering over and over his patch
of grass, economy, adhesiveness, and a very praiseworthy amount of
application are shown.
It might be well for the ambitious phrenologist to study the skulls
of these and other animals, birds, and fishes, for in these the
unadulterated essences of virtues and vices and instinctive
propensities are discovered. The human head may be likened to a
very rich pudding composed of very different ingredients, flavorings,
and strata of coloring, and sugared with conventionalities and

hypocrisies. The animal, on the contrary, exhibits its true qualities as
frankly as a sirloin of raw beef suspended in a butcher’s window.

CHAPTER LVI
TELLING FORTUNES BY CARDS, DICE, DOMINOES,
ETC.
What the Future has in Store
There is no more amusing diversion for a frivolous half-hour’s
entertainment than that of fortune-telling by cards. Young or old
enjoy it, and with a ready tongue the combinations presented may
be so varied that quite surprisingly good predictions can be made.
Surround the whole business with as much mystery as possible.
Insist that all shuffling be done by the subject himself, and that
cutting is always carried out with the left hand.
Learn the meanings of the cards by heart. This is not difficult, and
by doing so one is enabled to tell a fortune quickly: always a more
impressive proceeding than telling it card by card.
These are the generally accepted meanings of the cards:—
Clubs
Ace of Clubs, wealth and prosperity. King of Clubs, upright,
affectionate. Queen of Clubs, deeply in love. Knave of Clubs,
generous and sincere. Ten of Clubs, a fortune from an unexpected
quarter. Nine of Clubs, obstinacy; disputes with friends. Eight of
Clubs, a love of money. Seven of Clubs, fortune and great
happiness. Six of Clubs, a lucrative partnership. Five of Clubs,
marriage with a wealthy person. Four of Clubs, inconstancy. Three of
Clubs, a second or third marriage. Two of Clubs, opposition.

Spades
Ace of Spades, a love affair; if reversed, a death. King of Spades,
an ambitious person. Queen of Spades, a treacherous friend. Knave
of Spades, indolent, but well-meaning. Ten of Spades, an unlucky
card. Nine of Spades, the worst card in the pack; sickness, or loss of
fortune. Eight of Spades, opposition from friends. Seven of Spades,
sorrow. Six of Spades, great fortune. Five of Spades, success; a
happy marriage. Four of Spades, illness; small loss of money. Three
of Spades, an unfortunate marriage. Two of Spades, a death.
Hearts
Ace of Hearts, pleasure; if with Spades, quarreling; if with
Diamonds, news of an absent friend; if with Clubs, merry-making.
King of Hearts, nice, but hasty and passionate. Queen of Hearts, fair,
affectionate. Knave of Hearts, the subject’s dearest friend. Ten of
Hearts, the antidote of bad cards that lie near it, but confirming the
good. Nine of Hearts, wealth; this is also the wish card. Eight of
Hearts, feasting and merry-making. Seven of Hearts, fickle. Six of
Hearts, generous, easily imposed upon. Five of Hearts, waverer,
changeable. Four of Hearts, marriage late in life. Three of Hearts,
imprudent; hot-headed action, which has disastrous consequences.
Two of Hearts, extraordinary success and good fortune.
Diamonds
Ace of Diamonds, a letter; the card next to it will indicate its
nature. King of Diamonds, hot tempered. Queen of Diamonds, a
coquette. Knave of Diamonds, a selfish person. Ten of Diamonds,
money. Nine of Diamonds, a roving person. Eight of Diamonds,
marriage late in life. Seven of Diamonds, a gambler. Six of
Diamonds, early marriage. Five of Diamonds, friendship. Four of

Diamonds, unhappy marriage. Three of Diamonds, quarrels,
lawsuits, and disagreements. Two of Diamonds, a serious love affair.
There are two effective ways of fortune-telling.
For the first, ask your subject to shuffle the cards very thoroughly
and to wish all the time. Then cut them into three piles with the left
hand. Should the wish card (the Nine of Hearts) be one of those cut,
it is a lucky omen.
Notice two other cards and their possible bearing on the wish.
Now, after lifting the cards and putting them together with the left
hand, proceed to divide them into piles in this fashion.
The first pile is to yourself. The second, to the house. The third, to
your wish. The fourth, what you do expect. The fifth, what you don’t
expect. The sixth, sure to come true. The seventh foretells the
happenings of to-night.
Arrange these piles, as you deal out the cards one by one, in a
semicircle. Then proceed to read them off by their meanings.
Another and rather more complicated method is to ask the person
whose fortune is being told which King he will be (if it is a woman,
one would naturally ask which Queen).
After the wishing has been done as before, the fortune-teller lays
out the cards in rows—seven in a row.
To read the fortune the teller must start from the King or Queen
chosen, counting seven from him or her in every case.
The King or Queen of the same suit will always be the lover or
sweetheart of the one whose fortune is being told, and the Knave
being their thoughts, it is, of course, quite easy to discover their
feelings.
It is rather a good plan to write the meanings of the cards on an
old pack. By using this a few times a rapid flow of ideas will much
more readily be induced. It might be mentioned that a too strict
adherence to rule is by no means either necessary or desirable in
fortune-telling. Tell what the combination of cards suggests to you—
quite irrespective of the exact meaning of each—and you will be
infinitely more amusing and obtain much greater fame as a wizard.

Fig. 1.—Cards dealt for fortune-telling: 1. to yourself; 2. to the house; 3. to your
wish; 4. what you do expect; 5. what you don’t expect; 6. sure to come true; 7.
to-night.
A few predictions are shown by the accompanying diagrams. Fig.
1 depicts the manner of dealing out the cards in sets of seven, and
in what respect each is to be read.
Fig. 2.—Cards foretelling a wish about a love affair—leading to an early marriage.
Fig. 2 shows three cards which might conceivably come together
in any one set. They would be read as foretelling the following:—You
will get a wish (Nine of Hearts), which is about a love affair (Ace of
Spades), and it will lead to an early marriage (Six of Diamonds).
Fig. 3 conveys the following:—You will get a letter (Ace of
Diamonds) about money (Ten of Diamonds). Your good fortune,
however, will not permit you to marry until late in life (Eight of
Diamonds). The five cards representing Fig. 4 tell that the subject’s
dearest friend (Knave of Hearts) will make the acquaintance of a flirt

(Queen of Diamonds), and will shortly after suffer illness or slight
loss of money (Four of Spades), but afterwards he will fall in love
with a fair affectionate woman (Queen of Hearts) and enjoy
extraordinary success (Two of Hearts).
Fig. 3.—Foretelling the receipt of a letter about money, but the good fortune will
not permit the recipient to marry until late in life.

Fig. 4.—Reveals that the subject’s dearest friend will make the acquaintance of a
flirt, and will shortly suffer illness or slight loss of money, but afterwards will
fall in love with a fair affectionate woman and enjoy extraordinary success.
A Throw of the Dice
Although forecasting of the future from dice is one of the most
ancient methods of prediction, it is curiously enough almost
unknown in modern days. For this reason it is of special value to the
home entertainer, and will prove infinitely simpler than the cards, the
meanings being easier to learn as well as fewer in number.
First chalk a magic circle on the table, then obtain a small cup or
box to shake the dice in.
Three dice only should be used.

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