The Expression of the Emotions in Man and Animals Part 9

_High spirits, cheerfulness_.--A man in high spirits, though he may not actually smile, commonly exhibits some tendency to the retraction of the corners of his mouth. From the excitement of pleasure, the circulation becomes more rapid; the eyes are bright, and the colour of the face rises. The brain, being stimulated by the increased flow of blood, reacts on the mental powers; lively ideas pa.s.s still more rapidly through the mind, and the affections are warmed. I heard a child, a little under four years old, when asked what was meant by being in good spirits, answer, "It is laughing, talking, and kissing." It would be difficult to give a truer and more practical definition. A man in this state holds his body erect, his head upright, and his eyes open. There is no drooping of the features, and no contraction of the eyebrows.

On the contrary, the frontal muscle, as Moreau observes,[817] tends to contract slightly; and this smooths the brow, removes every trace of a frown, arches the eyebrows a little, and raises the eyelids. Hence the Latin phrase, _exporrigere frontem_--to unwrinkle the brow--means, to be cheerful or merry. The whole expression of a man in good spirits is exactly the opposite of that of one suffering from sorrow. According to Sir C. Bell, "In all the exhilarating emotions the eyebrows, eyelids, the nostrils, and the angles of the mouth are raised. In the depressing pa.s.sions it is the reverse." Under the influence of the latter the brow is heavy, the eyelids, cheeks, mouth, and whole head droop; the eyes are dull; the countenance pallid, and the respiration slow. In joy the face expands, in grief it lengthens. Whether the principle of ant.i.thesis has here come into play in producing these opposite expressions, in aid of the direct causes which have been specified and which are sufficiently plain, I will not pretend to say.

With all the races of man the expression of good spirit appears to be the same, and is easily recognized. My informants, from various parts of the Old and New Worlds, answer in the affirmative to my queries on this head, and they give some particulars with respect to Hindoos, Malays, and New Zealanders. The brightness of the eyes of the Australians has struck four observers, and the same fact has been noticed with Hindoos, New Zealanders, and the Dyaks of Borneo.

Savages sometimes express their satisfaction not only by smiling, but by gestures derived from the pleasure of eating. Thus Mr. Wedgwood[818]

quotes Petherick that the negroes on the Upper Nile began a general rubbing of their bellies when he displayed his beads; and Leichhardt says that the Australians smacked and clacked their mouths at the sight of his horses and bullocks, and more especially of his kangaroo dogs.

The Greenlanders, "when they affirm anything with pleasure, suck down air with a certain sound;"[819] and this may be an imitation of the act of swallowing savoury food.

Laughter is suppressed by the firm contraction of the orbicular muscles of the mouth, which prevents the great zygomatic and other muscles from drawing the lips backwards and upwards. The lower lip is also sometimes held by the teeth, and this gives a roguish expression to the face, as was observed with the blind and deaf Laura Bridgman.[820] The great zygomatic muscle is sometimes variable in its course, and I have seen a young woman in whom the _depressores anguli oris_ were brought into strong action in suppressing a smile; but this by no means gave to her countenance a melancholy expression, owing to the brightness of her eyes.

Laughter is frequently employed in a forced manner to conceal or mask some other state of mind, even anger. We often see persons laughing in order to conceal their shame or shyness. When a person purses up his mouth, as if to prevent the possibility of a smile, though there is nothing to excite one, or nothing to prevent its free indulgence, an affected, solemn, or pedantic expression is given; but of such hybrid expressions nothing more need here be said. In the case of derision, a real or pretended smile or laugh is often blended with the expression proper to contempt, and this may pa.s.s into angry contempt or scorn. In such cases the meaning of the laugh or smile is to show the offending person that he excites only amus.e.m.e.nt.

_Love, tender feelings, &c_.--Although the emotion of love, for instance that of a mother for her infant, is one of the strongest of which the mind is capable, it can hardly be said to have any proper or peculiar means of expression; and this is intelligible, as it has not habitually led to any special line of action. No doubt, as affection is a pleasurable sensation, it generally causes a gentle smile and some brightening of the eyes. A strong desire to touch the beloved person is commonly felt; and love is expressed by this means more plainly than by any other.[821] Hence we long to clasp in our arms those whom we tenderly love. We probably owe this desire to inherited habit, in a.s.sociation with the nursing and tending of our children, and with the mutual caresses of lovers.

With the lower animals we see the same principle of pleasure derived from contact in a.s.sociation with love. Dogs and cats manifestly take pleasure in rubbing against their masters and mistresses, and in being rubbed or patted by them. Many kinds of monkeys, as I am a.s.sured by the keepers in the Zoological Gardens, delight in fondling and being fondled by each other, and by persons to whom they are attached. Mr. Bartlett has described to me the behaviour of two chimpanzees, rather older animals than those generally imported into this country, when they were first brought together. They sat opposite, touching each other with their much protruded lips; and the one put his hand on the shoulder of the other. They then mutually folded each other in their arms.

Afterwards they stood up, each with one arm on the shoulder of the other, lifted up their heads, opened their mouths, and yelled with delight.

We Europeans are so accustomed to kissing as a mark of affection, that it might be thought to be innate in mankind; but this is not the case.

Steele was mistaken when he said "Nature was its author, and it began with the first courts.h.i.+p." Jemmy b.u.t.ton, the Fuegian, told me that this practice was unknown in his land. It is equally unknown with the New Zealanders, Tahitians, Papuans, Australians, Somals of Africa, and the Esquimaux. But it is so far innate or natural that it apparently depends on pleasure from close contact with a beloved person; and it is replaced in various parts of the world, by the rubbing of noses, as with the New Zealanders and Laplanders, by the rubbing or patting of the arms, b.r.e.a.s.t.s, or stomachs, or by one man striking his own face with the hands or feet of another. Perhaps the practice of blowing, as a mark of affection, on various parts of the body may depend on the same principle.[823]

The feelings which are called tender are difficult to a.n.a.lyse; they seem to be compounded of affection, joy, and especially of sympathy. These feelings are in themselves of a pleasurable nature, excepting when pity is too deep, or horror is aroused, as in hearing of a tortured man or animal. They are remarkable under our present point of view from so readily exciting the secretion of tears. Many a father and son have wept on meeting after a long separation, especially if the meeting has been unexpected. No doubt extreme joy by itself tends to act on the lacrymal glands; but on such occasions as the foregoing vague thoughts of the grief which would have been felt had the father and son never met, will probably have pa.s.sed through their minds; and grief naturally leads to the secretion of tears. Thus on the return of Ulysses:--

"Telemachus Rose, and clung weeping round his father's breast.

There the pent grief rained o'er them, yearning thus.

Thus piteously they wailed in sore unrest, And on their weepings had gone down the day, But that at last Telemachus found words to say."

_Worsley's Translation of the Odyssey_, Book xvi. st. 27.

So again when Penelope at last recognized her husband:--

"Then from her eyelids the quick tears did start And she ran to him from her place, and threw Her arms about his neck, and a warm dew Of kisses poured upon him, and thus spake:"

--Book xxiii. st. 27.

The vivid recollection of our former home, or of long-past happy days, readily causes the eyes to be suffused with tears; but here, again, the thought naturally occurs that these days will never return. In such cases we may be said to sympathize with ourselves in our present, in comparison with our former, state. Sympathy with the distresses of others, even with the imaginary distresses of a heroine in a pathetic story, for whom we feel no affection, readily excites tears. So does sympathy with the happiness of others, as with that of a lover, at last successful after many hard trials in a well-told tale.

Sympathy appears to const.i.tute a separate or distinct emotion; and it is especially apt to excite the lacrymal glands. This holds good whether we give or receive sympathy. Every one must have noticed how readily children burst out crying if we pity them for some small hurt. With the melancholic insane, as Dr. Crichton Browne informs me, a kind word will often plunge them into unrestrained weeping. As soon as we express our pity for the grief of a friend, tears often come into our own eyes. The feeling of sympathy is commonly explained by a.s.suming that, when we see or hear of suffering in another, the idea of suffering is called up so vividly in our own minds that we ourselves suffer. But this explanation is hardly sufficient, for it does not account for the intimate alliance between sympathy and affection. We undoubtedly sympathize far more deeply with a beloved than with an indifferent person; and the sympathy of the one gives us far more relief than that of the other. Yet a.s.suredly we can sympathize with those for whom we feel no affection.

Why suffering, when actually experienced by ourselves, excites weeping, has been discussed in a former chapter. With respect to joy, its natural and universal expression is laughter; and with all the races of man loud laughter leads to the secretion of tears more freely than does any other cause excepting distress. The suffusion of the eyes with tears, which undoubtedly occurs under great joy, though there is no laughter, can, as it seems to me, be explained through habit and a.s.sociation on the same principles as the effusion of tears from grief, although there is no screaming. Nevertheless it is not a little remarkable that sympathy with the distresses of others should excite tears more freely than our own distress; and this certainly is the case. Many a man, from whose eyes no suffering of his own could wring a tear, has shed tears at the sufferings of a beloved friend. It is still more remarkable that sympathy with the happiness or good fortune of those whom we tenderly love should lead to the same result, whilst a similar happiness felt by ourselves would leave our eyes dry. We should, however, bear in mind that the long-continued habit of restraint which is so powerful in checking the free flow of tears from bodily pain, has not been brought into play in preventing a moderate effusion of tears in sympathy with the sufferings or happiness of others.

Music has a wonderful power, as I have elsewhere attempted to show,[824]

of recalling in a vague and indefinite manner, those strong emotions which were felt during long-past ages, when, as is probable, our early progenitors courted each other by the aid of vocal tones. And as several of our strongest emotions--grief, great joy, love, and sympathy--lead to the free secretion of tears, it is not surprising that music should be apt to cause our eyes to become suffused with tears, especially when we are already softened by any of the tenderer feelings. Music often produces another peculiar effect. We know that every strong sensation, emotion, or excitement--extreme pain, rage, terror, joy, or the pa.s.sion of love--all have a special tendency to cause the muscles to tremble; and the thrill or slight s.h.i.+ver which runs down the backbone and limbs of many persons when they are powerfully affected by music, seems to bear the same relation to the above trembling of the body, as a slight suffusion of tears from the power of music does to weeping from any strong and real emotion.

_Devotion_.--As devotion is, in some degree, related to affection, though mainly consisting of reverence, often combined with fear, the expression of this state of mind may here be briefly noticed. With some sects, both past and present, religion and love have been strangely combined; and it has even been maintained, lamentable as the fact may be, that the holy kiss of love differs but little from that which a man bestows on a woman, or a woman on a man.[825] Devotion is chiefly expressed by the face being directed towards the heavens, with the eyeb.a.l.l.s upturned. Sir C. Bell remarks that, at the approach of sleep, or of a fainting-fit, or of death, the pupils are drawn upwards and inwards; and he believes that "when we are wrapt in devotional feelings, and outward impressions are unheeded, the eyes are raised by an action neither taught nor acquired." and that this is due to the same cause as in the above cases.[826] That the eyes are upturned during sleep is, as I hear from Professor Donders, certain. With babies, whilst sucking their mother's breast, this movement of the eyeb.a.l.l.s often gives to them an absurd appearance of ecstatic delight; and here it may be clearly perceived that a struggle is going on against the position naturally a.s.sumed during sleep. But Sir C. Bell's explanation of the fact, which rests on the a.s.sumption that certain muscles are more under the control of the will than others is, as I hear from Professor Donders, incorrect.

As the eyes are often turned up in prayer, without the mind being so much absorbed in thought as to approach to the unconsciousness of sleep, the movement is probably a conventional one--the result of the common belief that Heaven, the source of Divine power to which we pray, is seated above us.

A humble kneeling posture, with the hands upturned and palms joined, appears to us, from long habit, a gesture so appropriate to devotion, that it might be thought to be innate; but I have not met with any evidence to this effect with the various extra-European races of mankind. During the cla.s.sical period of Roman history it does not appear, as I hear from an excellent cla.s.sic, that the hands were thus joined during prayer. Mr. Rensleigh Wedgwood has apparently given[827]

the true explanation, though this implies that the att.i.tude is one of slavish subjection. "When the suppliant kneels and holds up his hands with the palms joined, he represents a captive who proves the completeness of his submission by offering up his hands to be bound by the victor. It is the pictorial representation of the Latin _dare ma.n.u.s_, to signify submission." Hence it is not probable that either the uplifting of the eyes or the joining of the open hands, under the influence of devotional feelings, are innate or truly expressive actions; and this could hardly have been expected, for it is very doubtful whether feelings, such as we should now rank as devotional, affected the hearts of men, whilst they remained during past ages in an uncivilized condition.

CHAPTER IX. -- REFLECTION--MEDITATION-ILL-TEMPER--SULKINESS--DETERMINATION.

The act of frowning--Reflection with an effort, or with the perception of something difficult or disagreeable--Abstracted meditation--Ill-temper--Moroseness--Obstinacy Sulkiness and pouting--Decision or determination--The firm closure of the mouth.

THE corrugators, by their contraction, lower the eyebrows and bring them together, producing vertical furrows on the forehead--that is, a frown.

Sir C. Bell, who erroneously thought that the corrugator was peculiar to man, ranks it as "the most remarkable muscle of the human face. It knits the eyebrows with an energetic effort, which unaccountably, but irresistibly, conveys the idea of mind." Or, as he elsewhere says, "when the eyebrows are knit, energy of mind is apparent, and there is the mingling of thought and emotion with the savage and brutal rage of the mere animal."[901] There is much truth in these remarks, but hardly the whole truth. Dr. d.u.c.h.enne has called the corrugator the muscle of reflection;[902] but this name, without some limitation, cannot be considered as quite correct.

A man may be absorbed in the deepest thought, and his brow will remain smooth until he encounters some obstacle in his train of reasoning, or is interrupted by some disturbance, and then a frown pa.s.ses like a shadow over his brow. A half-starved man may think intently how to obtain food, but he probably will not frown unless he encounters either in thought or action some difficulty, or finds the food when obtained nauseous. I have noticed that almost everyone instantly frowns if he perceives a strange or bad taste in what he is eating. I asked several persons, without explaining my object, to listen intently to a very gentle tapping sound, the nature and source of which they all perfectly knew, and not one frowned; but a man who joined us, and who could not conceive what we were all doing in profound silence, when asked to listen, frowned much, though not in an ill-temper, and said he could not in the least understand what we all wanted. Dr. Piderit[903] who has published remarks to the same effect, adds that stammerers generally frown in speaking, and that a man in doing even so trifling a thing as pulling on a boot, frowns if he finds it too tight. Some persons are such habitual frowners, that the mere effort of speaking almost always causes their brows to contract.

Men of all races frown when they are in any way perplexed in thought, as I infer from the answers which I have received to my queries; but I framed them badly, confounding absorbed meditation with perplexed reflection. Nevertheless, it is clear that the Australians, Malays, Hindoos, and Kafirs of South Africa frown, when they are puzzled.

Dobritzhoffer remarks that the Guaranies of South America on like occasions knit their brows.[904]

From these considerations, we may conclude that frowning is not the expression of simple reflection, however profound, or of attention, however close, but of something difficult or displeasing encountered in a train of thought or in action. Deep reflection can, however, seldom be long carried on without some difficulty, so that it will generally be accompanied by a frown. Hence it is that frowning commonly gives to the countenance, as Sir C. Bell remarks, an aspect of intellectual energy.

But in order that this effect may be produced, the eyes must be clear and steady, or they may be cast downwards, as often occurs in deep thought. The countenance must not be otherwise disturbed, as in the case of an ill-tempered or peevish man, or of one who shows the effects of prolonged suffering, with dulled eyes and drooping jaw, or who perceives a bad taste in his food, or who finds it difficult to perform some trifling act, such as threading a needle. In these cases a frown may often be seen, but it will be accompanied by some other expression, which will entirely prevent the countenance having an appearance of intellectual energy or of profound thought.

We may now inquire how it is that a frown should express the perception of something difficult or disagreeable, either in thought or action. In the same way as naturalists find it advisable to trace the embryological development of an organ in order fully to understand its structure, so with the movements of expression it is advisable to follow as nearly as possible the same plan. The earliest and almost sole expression seen during the first days of infancy, and then often exhibited is that displayed during the act of screaming; and screaming is excited, both at first and for some time afterwards, by every distressing or displeasing sensation and emotion,--by hunger, pain, anger, jealousy, fear, &c. At such times the muscles round the eyes are strongly contracted; and this, as I believe, explains to a large extent the act of frowning during the remainder of our lives. I repeatedly observed my own infants, from under the age of one week to that of two or three months, and found that when a screaming-fit came on gradually, the first sign was the contraction of the corrugators, which produced a slight frown, quickly followed by the contraction of the other muscles round the eyes. When an infant is uncomfortable or unwell, little frowns--as I record in my notes--may be seen incessantly pa.s.sing like shadows over its face; these being generally, but not always, followed sooner or later by a crying-fit. For instance, I watched for some time a baby, between seven and eight weeks old, sucking some milk which was cold, and therefore displeasing to him; and a steady little frown was maintained all the time. This was never developed into an actual crying-fit, though occasionally every stage of close approach could be observed.

As the habit of contracting the brows has been followed by infants during innumerable generations, at the commencement of every crying or screaming fit, it has become firmly a.s.sociated with the incipient sense of something distressing or disagreeable. Hence under similar circ.u.mstances it would be apt to be continued during maturity, although never then developed into a crying-fit. Screaming or weeping begins to be voluntarily restrained at an early period of life, whereas frowning is hardly ever restrained at any age. It is perhaps worth notice that with children much given to weeping, anything which perplexes their minds, and which would cause most other children merely to frown, readily makes them weep. So with certain cla.s.ses of the insane, any effort of mind, however slight, which with an habitual frowner would cause a slight frown, leads to their weeping in an unrestrained manner.

It is not more surprising that the habit of contracting the brows at the first perception of something distressing, although gained during infancy, should be retained during the rest of our lives, than that many other a.s.sociated habits acquired at an early age should be permanently retained both by man and the lower animals. For instance, full-grown cats, when feeling warm and comfortable, often retain the habit of alternately protruding their fore-feet with extended toes, which habit they practised for a definite purpose whilst sucking their mothers.

Another and distinct cause has probably strengthened the habit of frowning, whenever the mind is intent on any subject and encounters some difficulty. Vision is the most important of all the senses, and during primeval times the closest attention must have been incessantly: directed towards distant objects for the sake of obtaining prey and avoiding danger. I remember being struck, whilst travelling in parts of South America, which were dangerous from the presence of Indians, how incessantly, yet as it appeared unconsciously, the half-wild Gauchos closely scanned the whole horizon. Now, when any one with no covering on his head (as must have been aboriginally the case with mankind), strives to the utmost to distinguish in broad daylight, and especially if the sky is bright, a distant object, he almost invariably contracts his brows to prevent the entrance of too much light; the lower eyelids, cheeks, and upper lip being at the same time raised, so as to lessen the orifice of the eyes. I have purposely asked several persons, young and old, to look, under the above circ.u.mstances, at distant objects, making them believe that I only wished to test the power of their vision; and they all behaved in the manner just described. Some of them, also, put their open, flat hands over their eyes to keep out the excess of light.

Gratiolet, after making some remarks to nearly the same effect,[905]

says, "Ce sont la des att.i.tudes de vision difficile." He concludes that the muscles round the eyes contract partly for the sake of excluding too much light (which appears to me the more important end), and partly to prevent all rays striking the retina, except those which come direct from the object that is scrutinized. Mr. Bowman, whom I consulted on this point, thinks that the contraction of the surrounding muscles may, in addition, "partly sustain the consensual movements of the two eyes, by giving a firmer support while the globes are brought to binocular vision by their own proper muscles."

As the effort of viewing with care under a bright light a distant object is both difficult and irksome, and as this effort has been habitually accompanied, during numberless generations, by the contraction of the eyebrows, the habit of frowning will thus have been much strengthened; although it was originally practised during infancy from a quite independent cause, namely as the first step in the protection of the eyes during screaming. There is, indeed, much a.n.a.logy, as far as the state of the mind is concerned, between intently scrutinizing a distant object, and following out an obscure train of thought, or performing some little and troublesome mechanical work. The belief that the habit of contracting the brows is continued when there is no need whatever to exclude too much light, receives support from the cases formerly alluded to, in which the eyebrows or eyelids are acted on under certain circ.u.mstances in a useless manner, from having been similarly used, under a.n.a.logous circ.u.mstances, for a serviceable purpose. For instance, we voluntarily close our eyes when we do not wish to see any object, and we are apt to close them, when we reject a proposition, as if we could not or would not see it; or when we think about something horrible.

We raise our eyebrows when we wish to see quickly all round us, and we often do the same, when we earnestly desire to remember something; acting as if we endeavoured to see it.

_Abstraction. Meditation_.--When a person is lost in thought with his mind absent, or, as it is sometimes said, "when he is in a brown study,"

he does not frown, but his eyes appear vacant. The lower eyelids are generally raised and wrinkled, in the same manner as when a short-sighted person tries to distinguish a distant object; and the upper orbicular muscles are at the same time slightly contracted.

The wrinkling of the lower eyelids under these circ.u.mstances has been observed with some savages, as by Mr. Dyson Lacy with the Australians of Queensland, and several times by Mr. Geach with the Malays of the interior of Malacca. What the meaning or cause of this action may be, cannot at present be explained; but here we have another instance of movement round the eyes in relation to the state of the mind.

The vacant expression of the eyes is very peculiar, and at once shows when a man is completely lost in thought. Professor Donders has, with his usual kindness, investigated this subject for me. He has observed others in this condition, and has been himself observed by Professor Engelmann. The eyes are not then fixed on any object, and therefore not, as I had imagined, on some distant object. The lines of vision of the two eyes even often become slightly divergent; the divergence, if the head be held vertically, with the plane of vision horizontal, amounting to an angle of 2'0 as a maximum. This was ascertained by observing the crossed double image of a distant object. When the head droops forward, as often occurs with a man absorbed in thought, owing to the general relaxation of his muscles, if the plane of vision be still horizontal, the eyes are necessarily a little turned upwards, and then the divergence is as much as 3'0, or 3'0 5': if the eyes are turned still more upwards, it amounts to between 6'0 and 7'0. Professor Donders attributes this divergence to the almost complete relaxation of certain muscles of the eyes, which would be apt to follow from the mind being wholly absorbed.[906] The active condition of the muscles of the eyes is that of convergence; and Professor Donders remarks, as bearing on their divergence during a period of complete abstraction, that when one eye becomes blind, it almost always, after a short lapse of time, deviates outwards; for its muscles are no longer used in moving the eyeball inwards for the sake of binocular vision.

Perplexed reflection is often accompanied by certain movements or gestures. At such times we commonly raise our hands to our foreheads, mouths, or chins; but we do not act thus, as far as I have seen, when we are quite lost in meditation, and no difficulty is encountered. Plautus, describing in one of his plays[907] a puzzled man, says, "Now look, he has pillared his chin upon his hand." Even so trifling and apparently unmeaning a gesture as the raising of the hand to the face has been observed with some savages. Al. J. Mansel Weale has seen it with the Kafirs of South Africa; and the native chief Gaika adds, that men then "sometimes pull their beards." Mr. Was.h.i.+ngton Matthews, who attended to some of the wildest tribes of Indians in the western regions of the United States, remarks that he has seen them when concentrating their thoughts, bring their "hands, usually the thumb and index finger, in contact with some part of the face, commonly the upper lip." We can understand why the forehead should be pressed or rubbed, as deep thought tries the brain; but why the hand should be raised to the mouth or face is far from clear.

_Ill-temper_.--We have seen that frowning is the natural expression of some difficulty encountered, or of something disagreeable experienced either in thought or action, and he whose mind is often and readily affected in this way, will be apt to be ill-tempered, or slightly angry, or peevish, and will commonly show it by frowning. But a cross expression, due to a frown, may be counteracted, if the mouth appears sweet, from being habitually drawn into a smile, and the eyes are bright and cheerful. So it will be if the eye is clear and steady, and there is the appearance of earnest reflection. Frowning, with some depression of the corners of the mouth, which is a sign of grief, gives an air of peevishness. If a child (see Plate IV., fig. 2)[908] frowns much whilst crying, but does not strongly contract in the usual manner the orbicular muscles, a well-marked expression of anger or even of rage, together with misery, is displayed.

[Ill.u.s.tration: Ill-temper. Plate IV]

If the whole frowning brow be drawn much downward by the contraction of the pyramidal muscles of the nose, which produces transverse wrinkles or folds across the base of the nose, the expression becomes one of moroseness. d.u.c.h.enne believes that the contraction of this muscle, without any frowning, gives the appearance of extreme and aggressive hardness.[909] But I much doubt whether this is a true or natural expression. I have shown d.u.c.h.enne's photograph of a young man, with this muscle strongly contracted by means of galvanism, to eleven persons, including some artists, and none of them could form an idea what was intended, except one, a girl, who answered correctly, "surely reserve."

When I first looked at this photograph, knowing what was intended, my imagination added, as I believe, what was necessary, namely, a frowning brow; and consequently the expression appeared to me true and extremely morose.

A firmly closed mouth, in addition to a lowered and frowning brow, gives determination to the expression, or may make it obstinate and sullen.

How it comes that the firm closure of the mouth gives the appearance of determination will presently be discussed. An expression of sullen obstinacy has been clearly recognized by my informants, in the natives of six different regions of Australia. It is well marked, according to Mr. Scott, with the Hindoos. It has been recognized with the Malays, Chinese, Kafirs, Abyssinians, and in a conspicuous degree, according to Dr. Rothrock, with the wild Indians of North America, and according to Mr. D. Forbes, with the Aymaras of Bolivia. I have also observed it with the Araucanos of southern Chili. Mr. Dyson Lacy remarks that the natives of Australia, when in this frame of mind, sometimes fold their arms across their b.r.e.a.s.t.s, an att.i.tude which may be seen with us. A firm determination, amounting to obstinacy, is, also, sometimes expressed by both shoulders being kept raised, the meaning of which gesture will be explained in the following chapter.