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me that he had been an eye-witness of the following scene: A small dinner-party was given in honor of an extremely shy man, who, when he rose to return thanks, rehearsed the speech, which he had evidently learned by heart, in absolute silence, and did not utter a single word; but he acted as if he were speaking with much emphasis. His friends, perceiving how the case stood, loudly applauded the imaginary bursts of eloquence, whenever his gestures indicated a pause, and the man never discovered that he had remained the whole time completely silent. On the contrary, he afterward remarked to my friend, with much satisfaction, that he thought he had succeeded uncommonly well.

BLUSHING NOT NECESSARILY AN EXPRESSION OF GUILT.

It is not the sense of guilt, but the thought Page 333. that others think or know us to be guilty, which crimsons the face. A man may feel thoroughly ashamed at having told a small falsehood, without blushing; but if he even suspects that he is detected he will instantly blush, especially if detected by one whom he

reveres.

On the other hand, a man may be convinced that God witnesses all his actions, and he may feel deeply conscious of some fault and pray for forgiveness; but this will not, as a lady who is a great blusher believes, ever excite a blush. The explanation of this difference between the knowledge by God and man of our actions lies, I presume, in man's disapprobation of immoral conduct being somewhat akin in nature to his depreciation of our personal appearance, so that through association both lead to similar results; whereas the disapprobation of God brings up no such association.

Many a person has blushed intensely when accused of some crime, though completely innocent of it.

Page 334.

An action may be meritorious or of an indifferent nature, but a sensitive person, if he suspects that others take a different view of it, will blush. For instance, a lady by herself may give money to a beggar without a trace of a blush, but if others are present, and she doubts whether they approve, or suspects that they think her influenced by display, she will blush. So it will be, if she offers to relieve the distress of a decayed gentlewoman, more particularly of one whom she had previously known under better circumstances, as she can not then feel sure how her conduct will be viewed. But such cases as these blend into shyness.

Page 338.

The belief that blushing was specially designed by the Creator is opposed to the general theory of evolution, which is now so largely accepted; but it forms no part of my duty here to argue on the general question. Those who believe in design will find it difficult to account for shyness being the most frequent and efficient of all the causes of blushing, as it makes the blusher to suffer and the beholder uncomfortable, without being of the least service to either of them. They will also find it difficult to account for negroes and other darkcolored races blushing, in whom a change of color in the skin is scarcely or not at all visible.

BLUSHING ACCOUNTED FOR.

The hypothesis which appears to me the most probable, though it may at first seem rash, is that attention closely directed to any part of the body tends to interfere

with the ordinary and tonic contraction of the small arteries of that part. These vessels, in consequence, become at such times more or less relaxed, and are instantly filled with arterial blood. This tendency will have been much strengthened, if frequent attention has been paid during many generations to the same part, owing to nerve-force readily flowing along accustomed channels, and by the power of inheritance. Whenever we believe that others are depreciating or even considering our personal appearance, our attention is vividly directed to the outer and visible parts of our bodies; and of all such parts we are most sensitive about our faces, as no doubt has been the case during many past generations. Therefore, assuming for the moment that the capillary vessels can be acted on by close attention, those of the face will have become eminently susceptible. Through the force of association, the same effects will tend to follow whenever we think that others are considering or censuring our actions or character.

It is known that the involuntary movePage 340. ments of the heart are affected if close attention be paid to them. Gratiolet gives the case of a man who, by continually watching and counting his own pulse, at last caused one beat out of every six to intermit. On the other hand, my father told me of a careful observer, who certainly had heart-disease and died from it, and who positively stated that his pulse was habitually irregular to an extreme degree; yet to his great disappointment it invariably became regular as soon as my father entered the room.

When we direct our whole attention to Page 342. any one sense, its acuteness is increased; and the continued habit of close attention, as with blind people to that of hearing, and with the blind and deaf to that of touch, appears to improve the sense in question permanently. There is, also, some reason to believe, judging from the capacities of different races of man, that the effects are inherited. Turning to ordinary sensations, it is well known that pain is increased by attending to it; and Sir B. Brodie goes so far as to believe that pain may be felt in any part of the body to which attention is closely drawn.

A NEW ARGUMENT FOR A SINGLE PARENT-STOCK.

Expression

of the Emotions, page 361.

I have endeavored to show in considerable detail that all the chief expressions exhibited by man are the same throughout the world. This fact is interesting, as it affords a new argument in favor of the several races being descended from a single parent-stock, which must have been almost completely human in structure, and to a large extent in mind, before the period at which the races diverged from each other. No doubt similar structures adapted for the same purpose have often been independently acquired through variation and natural selection by distinct species; but this view will not explain close similarity between distinct species in a multitude of unimportant details. Now, if we bear in mind the numerous points of structure having no relation to expression, in which all the races of man closely agree, and then add to them the numerous points, some of the highest importance and many of the most trifling value, on which the movements of expression directly or indirectly depend, it seems to me improbable in the high

est degree that so much similarity, or rather identity of structure, could have been acquired by independent means. Yet this must have been the case if the races of man are descended from several aboriginally distinct species. It is far more probable that the many points of close similarity in the various races are due to inheritance from a single parent-form, which had already assumed a human character.

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