"The greatest truth may lie in smallest things,
The greatest good in what we most despise,
The greatest light may break from darkest skies,
The greatest chord from e'en the weakest strings."

"If any science, art or work has for its beginning, its object and its end the improvement of humanity and the advancement of the race, then that work, art or science deserves the encouragement and recognition that is its due."—Cheira. There is more in this science than may at first sight appear.

Phrenology.—We know that certain bumps upon the head indicate certain characteristics of human nature.

Physiognomy.—The color of the hair and eyes, the form of the mouth, of the chin and nose, the shape of the ears, afford certain and infallible indications of temperament.

Palmistry.—The shape of the hand and fingers relates to the hereditary influence of character and disposition; the lines and markings of the palm to the events of past, present and future.


"Know thyself" was the grand motto of the ancients.

It is still the watchword of a modern and progressive world.

By the knowledge of self we may master self, and by the improvement of self we may also improve mankind.

Mentality.—Mentality is the ultimate aim and goal of men and of all things on earth. Mental science, therefore, constitutes the embodied summary of all science.

Uses of the Science.—It is the purpose of this article to give the latest results of the researches of scientists in the subjects of phrenology, physiognomy and palmistry. Only by the study of these great subjects can we thoroughly know ourselves. Without it we can never understand the natures of our children. Ignorance of it means ignorance of mankind.

Opponents of Human Science.—Ignorance is the father of opposition. No new discoveries were ever made that did not meet with opposition, and this opposition was strongest in those that knew the least about the new discovery. Columbus was bitterly persecuted for daring to suggest that the earth was round. Galileo took his opponents to the famous tower of Pisa and let fall at the same moment from its top two weights, a small and a large. Although these men saw both weights reach the ground at the same instant they refused to believe their eyes, and held fast to the old Aristotelian theory that the heaviest of two bodies would always drop to the ground first.

Opposition Without Weight.—The men who are the first to oppose a new science are those who are learned in another science, and because they are known to be wise, their opinion has great weight, although they may have devoted no study at all to the new science. Physicians, especially, are treated in this unreasonable way by the ordinary populace.

Readings of Character.—A man sees, perhaps, a strange experiment in hypnotism or he may have his character accurately read from his head, his face or his hand. He goes to his physician, and because that physician, who probably has never devoted five minutes' study to any of these subjects, pronounces such things impossible; the patient also refuses to believe in them. So he goes away and tells his acquaintances to pooh-pooh the idea, because Dr. So-and-so does not believe in it.

Human Mysteries.—It is recognized by all physicians that there are hundreds of mysteries in medicine as yet unfathomed. How much more is this so in regard to the mysteries of life and nature, which few have penetrated?

Growth of Hypnotism.—Not more than twenty years ago almost every physician declared that hypnotism was impossible. To-day the medical profession recognizes hypnotism as one of its most important studies.

Importance of Palmistry.—For years doctors ridiculed palmistry. To-day they admit that diseases are indicated in a marvelous manner by the hand. Almost all medical men admit now that the different formations of nails indicate different diseases, and that it is possible from the nails alone to predict that the subject will suffer from heart disease, paralysis, consumption, and so on. So it is with physiognomy.

Detecting Ailment.—A disease often has what physicians call its facies, an expression by which the trained eye can detect the character of the ailment.

Cheira says: "I respect doctors as a body of educated men; but I do not respect the idea that they should be the appointed judges of such matters as telepathy, mesmerism, clairvoyance, and so on, without any other qualification but that of having M. D. to their names."

What Doctors Can Tell.—How a doctor treats his patient and the way a phrenologist or palmist treats his client.

In the first place a doctor has a recognized science to go by. He has the experience of thousands of years back of him. Scientific instruments of precision and the most modern improvements are at his command. Yet how many can tell the patient what he is suffering from, unless the patient first tells the doctor all about himself and his symptoms? Even then the physician must often listen and feel and pound before he will express an opinion. And after all that, how often can the doctor arrive at a correct diagnosis? If the doctor makes a mistake, not much is thought of it, as we are all human and no man is infallible and no science is perfect.

What Phrenologists and Palmists Can Tell.—In the case of a phrenolo1gist or palmist, however, the client, without giving his name, without telling his occupation, or whether married or single, simply exhibits his head or holds out his hands. The phrenologist or palmist then has to tell him past events in his life, present surroundings, health, past and present. Having, by accuracy only, gained the client's confidence, he proceeds to read the future from the same materials that he has told the past.

Now, if the palmist or phrenologist should make one mistake he is immediately considered by his client to be a charlatan and a fraud, and the science of mentality is regarded as a delusion and a snare.

Having, we hope, convinced our readers that it will be to their advantage to consider the subject of descriptive mentality we will now take up in detail each of its departments.


Organ of Love of Young.—Let the reader feel along the middle line, at the back part of the head, toward the base of the skull, and he will recognize a small bony projection. Below this point lies the organ of amativeness. Immediately above it, and on each side of the middle line of the head, lies the organ of the love of young, forming, generally, a single protuberance occupying both sides of the line. When very large it gives to the back of the head a dropping, overhanging appearance.

Development of the Organ.—Some people are very fond of children and others cannot abide them. Some abhor even their good-natured prattle, while others show toward them the utmost forbearance, and soothe their fretfulness with admirable patience and gentleness. Now, in all these cases, the strong manifestation of the feeling is accompanied, by a large development of the organ, and a feeble manifestation of the faculty by a small development of the organ, the manifestation and the development being proportional.

Principles of Phrenology.—Gall established the following principles:

1. That the mental faculties are innate.

2. That the brain is the organ of mind.

3. That the form and size of the brain are distinguishable by the form and size of the head or skull.

4. That the mind possesses distinct faculties, and that the brain is composed of distinct organs, and that each mental faculty is manifested through a distinct organ of the brain.

5. That the size of each organ can be estimated during life; and that size, other things being equal, is the measure of power.

6. That each organ, when predominantly active, impresses the body with certain uniform attitudes and movements, called its natural language.

Grouping of the Organs.—The first division of the faculties of the mind and the organs of the brain is into three grand classes:

1. The propensities of animal organs;

2. The intellectual faculties; and

3. The moral or spiritual sentiments.

Location of the Groups.—These groups are so placed that the location of each indicates its work in the graded scale of functions.

Propensities.—The propensities are placed next to the spinal column, in the base of the brain and in close connection with the body.

Intellect.—Rising above these we come to the region of intellect.

Morality.—Above that, in the very top of the head, are the moral or spiritual sentiments, through which we are brought into relation with God.

Function of the Propensities.—The propensities give force and efficiency in all our actions; adapt us to our fellows, and lead us to take care of ourselves.

Function of the Intellectual Faculties.—The intellectual faculties enable us to obtain knowledge of men and things; to compare and arrange facts; and to invent and construct what we need for the practical application of our knowledge.

Function of the Moral Sentiments.—The moral or spiritual sentiments are meant to control all the rest by subjecting them to the tribunals of kindness, justice and the Divine Law.

Classes Divided Into Groups.—The grand classes of faculties and organs are divided into groups as follows:

Propensities.—1. The social group. 2. The selfish group.

Intellectual Faculties.—1. Group of the external senses. 2. The perceptive group. 3. The reflective group. 4. The literary group.

Moral Sentiments.—1. The selfish group. 2. The semi-intellectual group. 3. The religious group.

Social Group.—The social group has for its collective function the manifestation of those affections which connect us with country and home, and attach us to relatives, conjugal companions, family and friends.

Selfish Group.—The office of the selfish group is to make proper provision for the animal wants, and to secure the preservation of life, the defense of the person and the accumulation and protection of property.

The External Senses.—The external senses have for their appropriate work the conveying to the brain of intelligence concerning the world of material things outside of the brain itself, acting, therefore, in direct cooperation with the perceptive faculties.

The Perceptive Group.—The perceptive group, through the senses, brings man into direct communication with the physical universe, gives a correct judgment of the properties of things, and leads to the practical application of the knowledge obtained.

The Reflective Group.—The function of the reflective group is to analyze, compare and classify the facts collected by the perceptives and to philosophize, contrive, invent and originate ideas.

The literary Group.—The literary group imparts memory, and the ability to communicate ideas and feelings by means of written or spoken words.

The Group of Selfish Sentiments.—The group of selfish sentiments gives regard for character, love of distinction, self-reliance, independence, stability and perseverance. They have an aspiring and governing tendency.

The Semi-Intellectual Group.—The semi-intellectual group has for its function self-improvement, and the love and production of whatever is beautiful. It is elevating and chastening in its influences, and acts in cooperation with the strictly religious group, to which it is closely allied.

The Religious Group.—The religious group has the highest office of all, and tends to elevate man into fellowship with angels, and beget aspirations after holiness and heaven, while making him at the same time meek and humble—even as a little child—toward God. When large and active, and holding the leading place which belongs to it, all the other groups are sanctified through its action.

Division Into Organs.—Each of these groups is again divided into organs, designated by name and location on the head, and each indicative of some characteristic of the man or woman. Space will not permit a full classification and description of each organ as thus subdivided, but the general principles of phrenological science may be learned from a consideration of the organs of a single group; say, The Social Group.

Organs in the Social Group.—1. Amativeness. 2. Philoprogenitiveness (love of young). 3. Adhesiveness. 4. Inhabitiveness. 5. Continuity.

Amativeness.—"Be fruitful, and multiply, and replenish the earth, and subdue it."

Definition.—Love between the sexes; desire to marry.

location.—Feel on the middle line toward the base of the skull, at the back part of the head, and you will feel a small, bony projection called the occipital process. Below this point and between two similar protuberances (the mastoid processes) behind the bottom of the ears lies the organ. Its size is indicated by the extension of the occipital swellings backward and inward of the mastoid processes, and downward from the occipital process.

Function.—The function or use of amativeness is to manifest sexual feeling, and give the desire to love and be loved and to marry.

Philoprogenitiveness.—"Can a woman forget her suckling child?"

Definition.—Regard for offspring, pets, and so forth.

Location.—About an inch above the occipital protuberance. When large it gives fullness to the back-head above amativeness.

Function.—To impart love for the young, and particularly for one's own children. It also leads to a fondness for pets generally. It gives a softness of manner in treating the feeble and the delicate, even in advanced life.

Friendship.—"The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul."

Definition.—Adhesiveness; sociability; love of society.

Location.—At the posterior edge of the parietal bone just above the lambdoidal suture. It projects at the posterior and lateral part of the head, on each side of inhabitiveness, and a little higher than philoprogenitiveness, and when very large produces two annular protuberances there.

Function.—This organ gives the instinctive tendency to attachment and delight in the return of affection. It causes one to seek company, love society and indulge friendly feelings. Those in whom it is strong feel an involuntary impulse to embrace and cling to any object which is capable of experiencing fondness. It gives ardor and a firm grasp to the shake with the hand.

Inhabitiveness.—"The Lord forbid it me, that I should give the inheritance of my fathers unto thee."

Definition.—Love of home and country.

Location.—Between parental love and continuity, on the back part of the head. Where it is very large and continuity moderate, an angle is formed near the union of the lambdoidal sutures, between which and the occipital bone there will be considerable distance.

Function.—To give love of home and country, a desire to have a permanent abode, and attachment to any place where one was born or has lived.

Continuity.—"Let every man abide in the same calling wherein he was called."

Definition.—One thing at a time; consecutiveness.

Location.—Next above inhabitiveness and below self-esteem. When large it gives a general fullness to the region; and when moderate or small, a marked depression will be perceptible.

Function.—To give connectedness to thought and feeling, and thoroughness in elaboration of ideas or the working out of the details of any plan. Concentration.

Other Organs.—Among the other organs located and functionally described, and whose location, description and function go to make up the complete system of phrenology, are combativeness, destructiveness, acquisitiveness, approbation, self-esteem, firmness, hope, spirituality, benevolence, ideality, imitation, mirthfulness, individuality, form, size, weight, order, calculation, locality, time, and so forth.


The real science begins with Camper. He discovered the famous facial angle which, to our own time, has served as a criterion, and a measure to determine the rank of the human face. Many scientists since Camper have devoted great study to physiognomy. Darwin, Mantegazza and many others have written famous works on the subject of expression.

Racial Expression.—It is interesting to note how the expression varies in different races and even in the same races. In the same races pastoral and agricultural people are less expansive in their expression; while the warlike, seafaring or trading nations have more mobile and expressive facial muscles because their life is less simple and less contemplative.

The Different Types.—Everyone knows the tranquil expression of the Oriental people, who await everything from God, and do not know the feverish activity of the Europeans.

The expression of the Frenchman is concentric, rapid and gay.

That of the Englishman haughty and stern.

That of the German heavy, benevolent and always ungraceful.

The Spaniard and Portuguese gesticulate little; their faces remain impassive.

Many Russian and Hungarian people do not look one steadily in the face, and have a very false expression.

The expression of the Scandinavian is hard and without grace.

Professional Expression.—Often on seeing a stranger we exclaim to ourselves, "This man must be a pharmacist! I bet that this is a priest or a disguised soldier! This other can only be a carpenter!" Many times these hazarded suppositions have been correct. The profession has a modifying influence on the expression of the face, and even on the character, on the health and many other inner and outer things.

The professions which most profoundly modify expression are those which daily exert a particular mode of muscular movement or of brain work. It is because of this that I recognize the druggist, the doctor, the carpenter, the priest and the soldier more readily than other members of society.

Judgments on the Face.—After looking at a human face we can nearly always formulate certain judgments relating to one of the five great problems which a human face presents.

1. Condition of health or of sickness.

2. Degree of beauty or ugliness.

3. Moral worth.

4. Intellectual worth.

5. Race.

The Healthy look.—The healthy look is not difficult to detect. We all take great satisfaction at the sight of a picture of perfect health.

The Unhealthy Look.—The unhealthy look, on the other hand, may appear in a great variety of forms. Many times the outer aspect of the invalid, and especially of his face, suffice to make the nature of the evil guessed, and to put us on the way to a good diagnosis.

Special Functions.—There are some special functions where the particular nature of the sufferings is so faithfully inscribed on the face that it at once suggests to the observant doctor the diagnosis before any examination of the patient. The tuberculous, the asthmatic, the hypochondriacal, the cancerous have a characteristic physiognomy and expression which everyone can recognize.

The Good Face.—The two most certain signs of a good face are the permanent expression of benevolence and the absolute absence of all hypocrisy.

Never to express either hatred, or cruelty, or passion, or rancor, or envy, or luxury, or debauchery—this is enough that a face may indicate a great fund of benevolence.

The good man is happy, and he expresses his serenity, his content in loving and being loved by a perpetual smile.

Another almost constant character of the physiognomy of goodness is to be frank, open to every emotion, incapable of hiding anything.

The good man, in fact, never distrusts others; he does not feel the need of withdrawing himself from an inquisitive observation.

The Evil Face.—The habit of hatred and of all vices which debase man and reduce him to the beast, impress sadness on the face, discontent, which reveals continual displeasure and a perpetual state of war against self and against others.

The contempt, the antipathy which the wicked excite, increases in them the rancor, the secret and incessant desire for vengeance which gives to the features of their face a sad expression.

A wicked face is always false. The cheat avoids the looks of others in his invincible fear that they may read within him.

The Intelligent Face.—Large head, beautifully oval. Wide, high and prominent forehead. Eyes large rather than small. Ears small or medium and beautiful. Face small and not very muscular. Not very prominent jaws. Large and prominent chin.

The Stupid Face.—Small head or very irregular. Narrow, retreating, smooth forehead. Eyes rather small. Large and ugly ears. Large and very muscular face. Prominent jaws. Retreating and small chin.

The Amative Face.—A prominent if not massive chin; a full neck; breadth and fullness of the lips. Redness of the lips indicates present activity of the function. Absence of color indicates inactivity.

Face of Friendship.—Friendship (adhesiveness) holds fast, clings, adheres and is represented by the round muscle which surrounds the mouth and draws together or closes the lips. When this muscle is large and strong it produces slightly converging wrinkles in the red part of the lips, sometimes extending slightly into the white part.

Small perpendicular wrinkles in the red part of the lips indicate a smaller degree of friendship but not a deficiency.

The Combative Face.—There is generally a marked enlargement of the neck below the back of the side-head. Prominence of the ridge of the nose is another sign.

The Acquisitive Face.—Persons noted for their love of gain and ability to acquire property are observed to have, as a general rule, massive noses, and it is believed that thickness of the nose above the wing is the true facial sign of acquisitiveness.

Face of Firmness.—The facial sign is the perpendicular straightness or convexity and stiffness of the centre of the upper lip.

This faculty has also one of its most striking indications in the size and strength of the bones of the neck and in the perpendicularity of the neck itself.

Face of Hope.—Hope elevates the centre of the eyebrow, opens the eyes wide and turns them upward. It gives an open and pleasant expression to the whole countenance.

The Spiritual Face.—Large and active spirituality gives a singularly elevated expression of countenance.

The Face of Benevolence.—The inner extremities of the brows are elevated, sometimes causing, when strong, short horizontal wrinkles in the centre of the forehead.

Face of Mirthfulness.—Mirthfulness shows itself on the face in a graceful turning upward of the corners of the mouth.

Language Face.—A large development of language is indicated by prominent eyes. Sometimes the eyes not only project but are also depressed, when the under eyelid presents a sort of sack or roll or appears swollen.


Divisions.—Palmistry should really mean the study of the hand in its entirety. It is, however, divided into two sections: the twin sciences of chirognomy and chiromancy.

The first deals with the shape of the hand and fingers and relates to the hereditary influence of character and disposition.

The second deals with the lines and markings of the palm and relates to the events of past, present and future.

Chirognomy.—There are seven types of hands, each of which may again be subdivided into seven varieties. The seven types are:

1. The elementary or the lowest type.

2. The square or the useful hand.

3. The spatulate or the nervous active type.

4. The philosophic or the knotty hand.

5. The conic or the artistic type.

6. The psychic or the idealistic hand.

7. The mixed hand.

Elementary Hand.—This hand naturally belongs to the lowest type of mentality.

Description.—In appearance it is coarse and clumsy with large, thick, heavy palm, short fingers and short nails. There are also very few lines to be seen on the palm.

Interpretation.—The people possessing such a type have very little mental capacity, and what they do possess leans more to the order of the brute. They have little or no control over their passions. Love of form, color and beauty does not appeal to them.

Thumb.—The thumb of such hands is short and thick with the upper part or nail phalanx heavy, full and generally square. Such people are violent in temper, passionate but not courageous. They possess a certain low cunning, but the cunning of instinct, not reason. These people are without aspirations; they but eat, drink, sleep and die.

The Square Hand.—The square hand means the palm square at the wrist, square at the base of the fingers, and the fingers themselves square. Such a, type is called the useful hand because it is found in so many walks of life. With this type the nails as well are generally short and square.

Interpretation.—People with the square hand are orderly, punctual and precise in manner, not, however, from any innate grace of nature, but more from conformity to custom and habit.

They respect authority, they love discipline. They have a place for everything and everything is kept in its place, not only in their household but in their brains.

In work they have great application, force of character and strength of will. They are sincere and true in promise, staunch in friendship, strong in principle and honest in business.

The Spatulate Hand.—The spatulate hand is so-called not only because the tip of each finger resembles the spatula that chemists use in mortars but also because the palm, instead of having the squareness of the preceding type, is unusually broad either at the wrist or at the base of the fingers. When the greater breadth of formation is at the wrist the palm of the hand becomes pointed toward the fingers. When, on the contrary, the greatest breadth is found at the base of the fingers the shape of the hand slopes back toward the wrist.

Significance.—When hard and firm the spatulate hand indicates a nature restless and excitable but full of energy of purpose and enthusiasm. When soft and flabby it denotes the restless but irritable spirit. Such a person works in fits and starts but cannot stick to anything long. The peculiar attribute that the spatulate hand has is its intense love of action, energy and independence.

As a rule it is a large hand with fairly long, well-developed fingers, The most striking characteristic of all is the singular independence of spirit that characterizes individuals possessing such a development.

No matter in what grade or position in life these spatulate hands find themselves they always in some form strike out for themselves and assert their right to possess a marked individuality of their own. It is from this hand that we get not only our great discoverers and engineers, but also the whole army of men and women we are pleased to call cranks, simply because they will not follow the rut made by the centuries of sheep that have gone before them. They will break all rules of precedent, not by any means for the sake of eccentricity, but simply because they have an original way of looking at things, and their sense of independence inclines them to resent suiting their brain to other people's ideas.

The Philosophic Hand.—This shape of hand is generally long and angular with bony fingers, developed joints and long nails. People with such a type are, as a rule, students, but of peculiar subjects. They study mankind. They like to be distinct from other people and they will go through all kinds of privation to attain this end. Such people love mystery in all things. In character they are silent and secretive. They are deep thinkers, careful over little matters, even in the use of little words. They are proud with the pride of being different from others. They rarely forget an injury but they are patient with the patience of power. They wait for opportunities and so opportunities serve them. Such hands are usually egotistical, which is in keeping with the life they lead. When in any excess of development, they are more or less fanatical in religion or mysticism. With these hands it must be bore in mind that the developed joints are the peculiar characteristic of thoughtful people, while the smooth, pointed fingers are the reverse.

The Conic Hand.—The conic hand is medium-sized, the palm slightly tapering and the fingers full at the base, and conic, or slightly pointed, at the tip or nail phalanx.

The main characteristics of the conic hand are impulse and instinct. There is a great variety in connection with this type but it is more usually found as a full, soft hand with pointed fingers and rather long nails.

Such a formation denotes an artistic, impulsive nature, but one in which love of luxury and indolence predominate.

The Psychic Hand.—The most beautiful but the most unfortunate of the seven is what is known as the psychic hand. It is in formation long, narrow and fragile looking, with slender, tapering fingers and long, almond-shaped nails. Individuals with the psychic hand have the purely visionary, idealistic nature. They appreciate the beautiful in every shape and form. They are gentle in manner, quiet in temper. They are confiding and they instinctively trust anyone who is kind to them.

They have no idea of how to be practical, business-like or logical. They have no conception of order, punctuality or discipline. They are easily influenced by others.

Color appeals to this nature in the highest possible way.

This type is unconsciously a religious one. It feels what is true but has not the power to seek truth.

These individuals have the intuitive faculties highly developed.

The Mixed Hand.—The mixed hand is so-called because the hand cannot be classed as square or spatulate, and so forth; the fingers also belong to different types.

The mixed hand is the hand of ideas, of versatility and generally of changeability of purpose. A man with such a hand is adaptable to both people and circumstances, clever but erratic in the application of his talents.

He will be brilliant in conversation be the subject science, art or gossip. He may play some instrument fairly well, may paint a little, and so on. But rarely will he be great.

When, however, a strong line of head rules the hand, he will, of all his talents, choose the best and add to it the brilliancy and versatility of the others.

Such hands find their greatest scope in work requiring diplomacy and tact.

They are so versatile that they have no difficulty in getting on with the different dispositions with which they come in contact.

Their most striking peculiarity is their adaptability to circumstances. They never feel the ups and downs of fortune like others. Almost all classes of work are easy to them.

They are generally inventive, particularly if they can thereby relieve themselves of labor. They are restless and do not remain long in any town or place. As they are always changing and unstable as water, they rarely succeed.

The Thumb.—The long, well-formed thumb denotes strength of intellectual will. The short, thick thumb brute force and obstinacy. The small, weak thumb, weakness of will and want of energy.

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The Fingers.—Long fingers give love of detail in everything. Short fingers are quick and impulsive. They cannot be troubled about little things. They take everything en masse. They generally jump at conclusions too hastily. They do not care so much about appearances or for the conventionalities of society. They are quick in thought and hasty and outspoken in speech. Fingers thick and clumsy as well as short are more or less cruel and selfish.

When the fingers are stiff and curved inward, or naturally contracted, they denote an excess of caution and reserve and very often indicate a cowardly spirit.

When they are very supple and bend back like an arch they tell of a nature charming in company, affable and clever, but curious and inquisitive.

The Palm.—A thin, hard, dry palm indicates timidity and a nervous, worrying, troubled nature.

A very thick palm, full and soft, shows sensuality of disposition.

When the palm is firm and elastic and in proportion to the fingers it indicates evenness of mind, energy and quickness of intellect.

When not very thick, but soft and flabby, it denotes indolence, love of luxury and a tendency toward sensuality.

Lines of the Hand.—There are seven important lines on the hand and seven lesser lines. The important lines are:

The Line of Life, which embraces the Mount of Venus.

The Line of Head, which crosses the centre of the hand.

The Line of Heart, which runs parallel to the above, at the base of the fingers.

The Girdle of Venus, found above the line of heart and generally encircling, the Mounts of Saturn and the Sun.

The Line of Health, which runs from the Mount of Mercury down the hand.

The Line of Sun, which rises generally on the Plain of Mars and ascends the hand to the Mount of the Sun.

The Line of Fate, which occupies the centre of the hand from the wrist to the Mount of Saturn.

The seven lesser lines are:

The Line of Mars, which rises on the Mount of Mars and runs within the Line of Life.

The Via Lascina, which lies parallel to and outside of the Line of Health.

The Line of Intuition, which extends like a semi-circle from Mercury to Luna.

The Line of Marriage, the horizontal line on the Mount of Mercury.

The three bracelets found on the wrist.

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Last Modified: Monday, 13-May-2013 15:31:47 EDT