‘Materials of the Mind’ Review: The
Lost Art of Reading Bumps
Phrenology (n.): the
study of the conformation of the skull based on the belief that it is
indicative of mental faculties and character.
By
Christoph Irmscher
May 22, 2019 6:42
p.m. ET
In the summer of 1868, in sweltering Barbados, a man named
W.D. Maxwell, a native of the island, gave a series of public lectures on the subject of phrenology. Audience members were pleased;
a Mr. Brewster, who had his head measured and manipulated by Maxwell, later
professed his enthusiasm for the new science in a letter to the Barbados Times.
Maxwell was on a roll: After a repeat performance in neighboring British
Guyana, he eventually took his phrenology lectures to England, where his
“piercing eye” (as the papers reported) came to rest on the skulls of compliant
Brits. In his wide-ranging, engagingly written “Materials of the Mind,” James Poskett, an assistant professor at the University of
Warwick, reveals that Maxwell’s career wasn’t an anomaly. Phrenology wasn’t
just Western or limited to a particular country. From
Cambridge, Mass., to Canberra, from Calcutta to Cape Colony, the world had gone
cranium-crazy.
Phrenology, literally “mind science,” had its roots in
grade-school competitiveness. Remember that annoying classmate who never forgot
to do his homework, whose mind always retained everything? As a young boy in
southwest Germany, Franz Josef Gall (1758-1835), the founder of phrenology,
noticed that these intimidating hyper-achievers tended to look alike: They all
had, he claimed, protruding eyes and high foreheads. (As one might suspect,
young Gall was not a member of that select group, although contemporary
portraits do show that he was the owner of a pretty sizable brow.) After
earning a medical degree from the University of Vienna, Gall, with his
assistant Johann Spurzheim, theorized that different
moral and mental faculties dwelt in different parts of the brain. Their
exercise put varying kinds of pressure on our skulls, producing uneven “bumps” on
our heads that could be felt and assessed. The stronger the attribute, the more
pronounced the bump.
Measuring those cranial hills and hillocks, with calipers
made for the purpose, the phrenologist was purportedly able to disclose the
secrets of a person’s inner life. Specially developed terms—“amativeness” (the
capacity for physical love), “philoprogenitiveness”
(the instinct for parental love) or, my favorite, “vitativeness”
(the faculty that makes us see everything “in a joyful way”)—lent an aura of scientific
respectability as well as a touch of poetry to these skull readings. Thanks to
all that ceremonial laying-on of hands, the process also involved just enough
magic to scandalize the orthodoxly devout. For a fee, the phrenologist would,
after the exam, provide you with a chart mapping out the results.
A phrenology chart from around 1920. PHOTO:OXFORD
SCIENCE ARCHIVE/PRINT COLLECTOR/GETTY IMAGES
PHOTO: WSJ
MATERIALS OF THE MIND
By James Poskett
Chicago, 373 pages, $45
Today we tend to snicker at the silliness of the whole
enterprise. And we remember the spectacular misdiagnoses. The poet Walt
Whitman, who had his noggin fingered by the famous American phrenologist
Lorenzo Fowler, scored only a disappointing 4 for his “tune” bump, measuring
the “organ for musical perception.” Whitman was pleased with his other ratings
including a very desirable 6-7 for “self-esteem.” Gauging the bumps on Mark
Twain’s leonine head, the same Prof. Fowler, who incredibly hadn’t recognized
his famous client, found no indication of a sense of humor: Where there should
have been a bump, Twain had, he joked, “a cavity.” By contrast, his bump for
cautiousness (not a quality one would immediately associate with Twain) was the
size of the Matterhorn.
Phrenology, like so many other fads of the past, has landed
in the scrap yard of very bad ideas. But terms such as “lowbrow” and “highbrow”
still inhabit our language, and each time we recommend that someone should have
their “head examined” or “see a shrink,” we’re tipping our hats to
phrenological theory, whose underlying premise was as revolutionary as it was
liberating. Imagining mind as matter, and personality not as something that
we’re stuck with but as a bundle of qualities each of which could be improved
upon, was a proposition that appealed to people around the world. Arguably, the
current vogue of train-your-brain self-help books began with these homespun
mind exams.
One of the many merits of Mr. Poskett’s
book is that it rejects the standard view of phrenology as something that was
almost accidentally invented in Europe and then came to flourish in the
therapy-obsessed United States. Instead, Mr. Poskett
paints the picture of a globe crisscrossed by phrenological exhibits and
ephemera: skulls; plaster casts of people’s heads; phrenological charts,
drawings and photographs; and articles in periodicals. George Combe’s “The Constitution of Man” (1828), the
self-respecting phrenologist’s bible, was printed in a special octodecimo
edition, small enough to fit in one’s pocket: light shipboard reading when you
needed it. Phrenology thus provided a lingua franca for the understanding of
individual and national differences while also allowing folks to hold out hope
for a sense of shared humanity.
While the new “mind science” was often invoked to bolster
theories of white superiority, Mr. Poskett shows that
the phrenological insistence on the possibility of amelioration also worked
against such tendencies. In Calcutta, Bengali phrenologists appropriated Combe’s book, adding dainty little mustaches to the
androgynous heads in his charts, and exulted in how excellent their own
intellectual faculties were. And just north of Calcutta, on the banks of the
Hooghly River, the surgeon George Murray Paterson, another avid fan of Combe’s work, opened a school based entirely on
phrenological principles. He assigned his Indian “lads” to classrooms according
to the results of their head exams, but he also taught them that their minds
(and bodies) were eminently improvable.
Since “Dr. P.” urgently wanted to shrink that large bump of
cautiousness he had noticed on “Hindoo” skulls, he put his boys through a
rigorous regimen of wrestling, skipping and weight lifting.
The problem was that Paterson’s own brain, floating in a sea of liquor, was
also shrinking, and not in a good way. “He drinks like a fish!” one of his
colleagues complained to George Combe. Send no more
books to him, he pleaded: Dr. P.’s brandy bump—or, rather, cavity—was, sadly,
beyond the phrenologist’s ken.
Mr. Irmscher is director of the
Wells Scholars Program at Indiana University Bloomington.
Appeared in the May 23, 2019, print edition as 'The Lost
Art Of Reading Bumps.'