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CHAPTER XIII.
SELF-ATTENTION — SHAME — SHYNESS — MODESTY:
BLUSHING.
Nature of a blush — Inheritance — The parts of the body
most affected — Blushing in the various races of man —
Accompanying gestures — Confusion of mind — Causes of
blushing — Self — attention, the fundamental element —
Shyness — Shame, from broken moral laws and conventional
rules — Modesty — Theory of blushing — Recapitulation.
BLUSHING is the most peculiar and the most human of all expressions. Monkeys redden from passion, but it would require an overwhelming amount of evidence to make us believe that any animal could blush. The reddening of the face from a blush is due to the relaxation of the muscular coats of the small arteries, by which the capillaries become filled with blood; and this depends on the proper vaso-motor centre being affected. No doubt if there be at the same time much mental agitation, the general circulation will be affected; but it is not due to the action of the heart that the network of minute vessels covering the face becomes under a sense of shame gorged with blood. We can cause laughing by tickling the skin, weeping or frowning by a blow, trembling from the fear of pain, and so forth; but we cannot cause a blush, as Dr. Burgess remarks,[1] by
The young blush much more freely than the old, but not during infancy,[2] which is remarkable, as we know that infants at a very early age redden from passion. I have received authentic accounts of two little girls blushing at the ages of between two and three years; and of another sensitive child, a year older, blushing, when reproved for a fault. Many children, at a somewhat more advanced age blush in a strongly marked manner. It appears that the mental powers of infants are not as yet sufficiently developed to allow of their blushing. Hence, also, it is that idiots rarely blush. Dr. Crichton Browne observed for me those under his care, but never saw a genuine blush, though he has seen their faces flash, apparently from joy, when food was placed before them, and from anger. Nevertheless some, if not utterly degraded, are capable of blushing. A microcephalous idiot, for instance, thirteen years old, whose eyes brightened a little when he was pleased or amused, has been described by Dr. Behn,[3] as blushing and turning to one side, when undressed for medical examination.
Women blush much more than men. It is rare to see an old man, but not nearly so rare to see an old woman blushing. The blind do not escape. Laura Bridgman, born in this condition, as well as completely
The tendency to blush is inherited. Dr. Burgess gives the case[5] of a family consisting of a father, mother, and ten children, all of whom, without exception, were prone to blush to a most painful degree. The children were grown up; "and some of them were sent to travel in order to wear away this diseased sensibility, but nothing was of the slightest avail." Even peculiarities in blushing seem to be inherited. Sir James Paget, whilst examining the spine of a girl, was struck at her singular manner of blushing; a big splash of red appeared first on one cheek, and then other splashes, variously scattered over the face and neck. He subsequently asked the mother whether her daughter always blushed in this peculiar manner; and was answered, "Yes, she takes after me." Sir J. Paget then perceived that by asking this question he had caused the mother to blush; and she exhibited the same peculiarity as her daughter.
In most cases the face, ears and neck are the sole parts which redden; but many persons, whilst blushing intensely, feel that their whole bodies grow hot and tingle; and this shows that the entire surface must be in some manner affected. Blushes are said sometimes
I was desirous to learn how far down the body blushes extend; and Sir J. Paget, who necessarily has frequent opportunities for observation, has kindly attended to this point for me during two or three years. He finds that with women who blush intensely on the face, ears, and nape of neck, the blush does not commonly extend any lower down the body. It is rare to see it as low down as the collar-bones and shoulder-blades; and he has never himself seen a single instance in which it
The foregoing facts show that, as a general rule, with English women, blushing does not extend beneath the neck and upper part of the chest. Nevertheless Sir J. Paget informs me that he has lately heard of a case, on which he can fully rely, in which a little girl, shocked by what she imagined to be an act of indelicacy, blushed all over her abdomen and the upper parts of her legs.
It is a rather curious question why, in most cases the face, ears, and neck alone redden, inasmuch as the whole surface of the body often tingles and grows hot. This seems to depend, chiefly, on the face and adjoining parts of the skin having been habitually exposed to the air, light, and alternations of temperature, by which the small arteries not only have acquired the habit of readily dilating and contracting, but appear to have become unusually developed in comparison with other parts of the surface.[9] It is probably owing to this same cause, as M. Moreau and Dr. Burgess have remarked, that the face is so liable to redden under various circumstances, such as a fever-fit. ordinary heat, violent exertion, anger, a slight blow, &c.; and on the other hand that it is liable to grow pale from cold and fear, and to be discoloured during pregnancy. The face is also particularly liable to be affected by cutaneous complaints, by small-pox, erysipelas, &c. This view is likewise supported by the fact that the men of certain races, who habitually go nearly naked, often blush over their arms and chests and even down to their waists. A lady, who is a great blusher, informs Dr. Crichton Browne, that when she feels ashamed or is agitated, she blushes over her face, neck, wrists, and hands, — that is, over all the exposed portions of her skin. Nevertheless it may be doubted whether the habitual exposure of the skin of the face and neck, and its consequent power of reaction under stimulants of all kinds, is by itself sufficient to account for the much
Blushing in the various races of man. — The small vessels of the face become filled with blood, from the emotion of shame, in almost all the races of man, though in the very dark races no distinct change of colour can be perceived. Blushing is evident in all the Aryan nations of Europe, and to a certain extent with those of India. But Mr. Erskine has never noticed that the necks of the Hindoos are decidedly affected. With the Lepchas of Sikhim, Mr. Scott has often observed a faint blush on the cheeks, base of the ears, and sides of the neck, accompanied by sunken eyes and lowered head. This has occurred when he has detected them in a falsehood, or has accused them of ingratitude. The pale, sallow complexions of these men render a blush much more conspicuous than in most of the other natives of India. With the latter, shame, or it may be in part fear, is expressed, according to Mr. Scott, much more plainly by the head being averted or bent down, with the eyes wavering or turned askant, than by any change of colour in the skin.
The Semitic races blush freely, as might have been expected, from their general similitude to the Aryans. Thus with the Jews, it is said in the Book of Jeremiah (chap. vi. 15), "Nay, they were not at all ashamed, neither could they blush." Mrs. Asa Gray saw an Arab managing his boat clumsily on the Nile, and when
Mr. Swinhoe has seen the Chinese blushing, but he thinks it is rare; yet they have the expression "to redden with shame." Mr. Geach informs me that the Chinese settled in Malacca and the native Malays of the interior both blush. Some of these people go nearly naked, and he particularly attended to the downward extension of the blush. Omitting the cases in which the face alone was seen to blush, Mr. Geach observed that the face, arms, and breast of a Chinaman, aged 24 years, reddened from shame; and with another Chinese, when asked why he had not done his work in better style, the whole body was similarly affected. In two Malays[11] he saw the face, neck, breast, and arms blushing; and in a third Malay (a Bugis) the blush extended down to the waist.
The Polynesians blush freely. The Rev. Mr. Stack has seen hundreds of instances with the New Zealanders. The following case is worth giving, as it relates to an old man who was unusually dark-coloured and partly tattooed. After having let his land to an Englishman for a small yearly rental, a strong passion seized him to buy a gig, which had lately become the fashion with the Maoris. He consequently wished to draw all the rent for four years from his tenant, and consulted Mr. Stack whether he could do so. The man was old, clumsy, poor, and ragged, and the idea of his driving himself about in his carriage for display amused Mr. Stack so much that he could not help bursting out into a laugh; and then "the old man blushed up to the roots of his hair."
Mr. Washington Matthews has often seen a blush on the faces of the young squaws belonging to various wild Indian tribes of North America. At the opposite extremity of the continent in Tierra del Fuego, the natives, according to Mr. Bridges, "blush much, but chiefly in regard to women; but they certainly blush also at their own personal appearance." This latter statement agrees with what I remember of the Fuegian, Jemmy Button, who blushed when he was quizzed about the care which he took in polishing his shoes, and in otherwise adorning himself. With respect to the Aymara Indians on the lofty plateaus of Bolivia, Mr. Forbes says,[13] that from the colour of their skins it is impossible that their blushes should be as clearly visible as in the white races; still under such circumstances as would raise a blush in us, "there can always be seen the same expression of modesty or confusion; and even in the dark, a rise of temperature of the skin of the face can be felt, exactly as occurs in the European." With the Indians who
Several trustworthy observers have assured me that they have seen on the faces of negroes an appearance resembling a blush, under circumstances which would have excited one in us, though their skins were of an ebony-black tint. Some describe it as blushing brown, but most say that the blackness becomes more intense. An increased supply of blood in the skin seems in some manner to increase its blackness; thus certain exanthematous diseases cause the affected places in the negro to appear blacker, instead of, as with us, redder.[16] The skin, perhaps, from being rendered more tense by the
I am assured by Gaika and by Mrs. Barber that the Kafirs of South Africa never blush; but this may only mean that no change of colour is distinguishable. Gaika adds that under the circumstances which would make a, European blush, his countrymen "look ashamed to keep their heads up."
It is asserted by four of my informants that the Australians, who are almost as black as negroes, never blush. A fifth answers doubtfully, remarking that only a very strong blush could be seen, on account of the dirty state of their skins. Three observers state that they do blush;[19] Mr. S. Wilson adding that this is noticeable
The facts now given are sufficient to show that blushing, whether or not there is any change of colour, is common to most, probably to all, of the races of man.
Movements and gestures which accompany Blushing. — Under a keen sense of shame there is a, strong desire for concealment.[20] We turn away the whole body, more especially the face, which we endeavour in some manner to hide. An ashamed person can hardly endure to meet
Many writers, ancient and modern, have noticed the foregoing movements; and it has already been shown that the aborigines in various parts of the world often exhibit their shame by looking downwards or askant, or by restless movements of their eyes. Ezra cries out (ch. ix. 6), "O, my God! I am ashamed, and blush to lift up my head to thee, my God." In Isaiah (ch. I. 6) we meet with the words, "I hid not my face from shame." Seneca remarks (Epist. xi. 5) "that the Roman players hang down their heads, fix their eyes on the ground and keep them lowered, but are unable to blush in acting shame." According to Macrobius, who lived in the filth century (`Saturnalia,' B. vii. C. 11), "Natural philosophers assert that nature being moved by shame spreads the blood before herself as a veil, as we
Confusion of mind. — Most persons, whilst blushing intensely, have their mental powers confused. This is recognized in such common expressions as "she was covered with confusion." Persons in this condition lose their presence of mind, and utter singularly inappropriate remarks. They are often much distressed, stammer, and make awkward movements or strange grimaces. In certain cases involuntary twitchings of some of the facial muscles may be observed. I have been informed by a young lady, who blushes excessively, that at such times she does not even know what she is saying. When it was suggested to her that this might be due to her distress from the consciousness that her blushing was noticed, she answered that this could not be the case, "as she had sometimes felt quite as stupid when blushing at a thought in her own room."
I will give an instance of the extreme disturbance of mind to which some sensitive men are liable. A gentleman, on whom I can rely, assured me that he had been an eye-witness of the following scene: — A small dinner-party was given in honour of an extremely shy man, who, when he rose to return thanks, rehearsed the
When a person is much ashamed or very shy, and blushes intensely, his heart beats rapidly and his breathing is disturbed. This can hardly fail to affect the circulation of the blood within the brain, and perhaps the mental powers. It seems however doubtful, judging from the still more powerful influence of anger and fear on the circulation, whether we can thus satisfactorily account for the confused state of mind in persons whilst blushing intensely.
The true explanation apparently lies in the intimate sympathy which exists between the capillary circulation of the surface of the head and face, and that of the brain. On applying to Dr. J. Crichton Browne for information, he has given me various facts bearing on this subject. When the sympathetic nerve is divided on one side of the head, the capillaries on this side are relaxed and become filled with blood, causing the skin to redden and to grow hot, and at the same time the temperature within the cranium on the same side rises. Inflammation of the membranes of the brain leads to the engorgement of the face, ears, and eyes with blood. The first stage of an epileptic fit appears to be the contraction of the vessels of the brain, and the first outward manifestation is, an extreme pallor of countenance. Erysipelas of the head commonly induces delirium. Even the relief given to
Dr. Browne has often administered to his patients the vapour of the nitrite of amyl,[22] which has the singular property of causing vivid redness of the face in from thirty to sixty seconds. This flushing resembles blushing in almost every detail: it begins at several distinct points on the face, and spreads till it involves the whole surface of the head, neck, and front of the chest; but has been observed to extend only in one case to the abdomen. The arteries in the retina become enlarged; the eyes glisten, and in one instance there was a slight effusion of tears. The patients are at first pleasantly stimulated, but, as the flushing increases, they become confused and bewildered. One woman to whom the vapour had often been administered asserted that, as soon as she grew hot, she grew muddled. With persons just commencing to blush it appears, judging from their bright eyes and lively behaviour, that their mental powers are somewhat stimulated. It is only when the blushing is excessive that the mind grows confused. Therefore it would seem that the capillaries of the face are affected, both during the inhalation of the nitrite of amyl and during blushing, before that part of the brain is affected on which the mental powers depend.
Conversely when the brain is primarily affected; the circulation of the skin is so in a secondary manner. Dr. Browne has frequently observed, as he informs me, scattered red blotches and mottlings on the chests of epileptic patients. In these cases, when the skin on the thorax or abdomen is gently rubbed with a pencil or other object, or, in strongly-marked cases, is merely touched by the
The Nature of the Mental States which induce Blushing. — These consist of shyness, shame, and modesty; the essential element in all being self-attention. Many reasons can be assigned for believing that originally self-attention directed to personal appearance, in relation to the opinion of others, was the exciting cause; the same effect being subsequently produced, through the force of association, by self-attention in relation to moral conduct. It is not the simple act of reflecting on our own appearance, but the thinking what others think of us, which excites a blush. In absolute solitude the most sensitive person would be quite indifferent about his appearance. We feel blame or disapprobation more acutely than approbation; and consequently depreciatory remarks or ridicule, whether of our appearance or conduct, causes us to blush much more readily than does praise. But undoubtedly praise and admiration are highly efficient: a pretty girl blushes when a man gazes intently at her, though she may know perfectly well that he is not depreciating her. Many children, as well as old and sensitive persons blush, when they are much praised.
My reasons for believing that attention directed to personal appearance, and not to moral conduct, has been the fundamental element in the acquirement of the habit of blushing, will now be given. They are separately light, but combined possess, as it appears to me, considerable weight. It is notorious that nothing makes a shy person blush so much as any remark, however slight, on his personal appearance. One cannot notice even the dress of a woman much given to blushing, wihout causing her face to crimson. It is sufficient to stare hard at some persons to make them, as Coleridge remarks, blush, — "account for that he who can."[23]
With the two albinos observed by Dr. Burgess,[24] "the slightest attempt to examine their peculiarities invariably" caused them to blush deeply. Women are much more sensitive about their personal appearance than men are, especially elderly women in comparison with elderly men, and they blush much more freely. The young of both sexes are much more sensitive on this same head than the old, and they also blush much more freely than the old. Children at a very early age do not blush; nor do they show those other signs of self-consciousness which generally accompany blushing; and it is one of their chief charms that they think nothing about what others think of them. At this early age they will stare at a stranger with a fixed gaze and
It is plain to every one that young men and women are highly sensitive to the opinion of each other with reference to their personal appearance; and they blush incomparably more in the presence of the opposite sex than in that of their own.[25] A young man, not very liable to blush, will blush intensely at any slight ridicule of his appearance from a girl whose judgment on any important subject lie would disregard. No happy pair of young lovers, valuing each other's admiration and love more than anything else in the world, probably ever courted each other without many a blush. Even the barbarians of Tierra del Fuego, according to Mr. Bridges, blush "chiefly in regard to women, but certainly also at their own personal appearance."
Of all parts of the body, the face is most considered and regarded, as is natural from its being the chief seat of expression and the source of the voice. It is also the chief seat of beauty and of ugliness, and throughout the world is the most ornamented.[26] The face, therefore, will have been subjected during many generations to much closer and more earnest self-attention than any other part of the body; and in accordance with the principle here advanced we can understand why it should be the most liable to blush. Although exposure to alternations of temperature, &c., has probably much increased the power of dilatation and contraction in the capillaries of the face and adjoining parts, yet this by
We have seen that in all parts of the world persons who feel shame for some moral delinquency, are apt to avert, bend down, or hide their faces, independently of any thought about their personal appearance. The object can hardly be to conceal their blushes, for the face is thus averted or hidden under circumstances which exclude any desire to conceal shame, as when guilt is fully confessed and repented of. It is, however, probable that primeval man before he had acquired much moral sensitiveness would have been highly sensitive about his personal appearance, at least in reference to the other sex, and he would consequently have felt distress at any depreciatory remarks about his appearance; and this is one form of shame. And as the face is the part of the body which is most regarded, it is intelligible that any one ashamed of his personal appearance would desire to conceal this part of his body. The habit having been thus acquired, would naturally be carried on when shame from strictly moral causes was felt; and it is not easy otherwise to see why under these circumstances there should be a desire to hide the face more than any other part of the body.
The habit, so general with every one who feels ashamed, of turning away, or lowering his eyes, or restlessly
Shyness. — This odd state of mind, often called shamefacedness, or false shame, or mauvaise honte, appears to be one of the most efficient of all the causes of blushing. Shyness is, indeed, chiefly recognized by the face reddening, by the eyes being averted or cast down, and by awkward, nervous movements of the body. Many a woman blushes from this cause, a hundred, perhaps a thousand times, to once that she blushes from having done anything deserving blame, and of which she is truly ashamed. Shyness seems to depend on sensitiveness to the opinion, whether good or bad, of others, more especially with respect to external appearance. Strangers neither know nor care anything about our conduct or character, but they may, and often do, criticize our appearance: hence shy persons are particularly apt to be shy and to blush in the presence of strangers. The consciousness of anything peculiar, or even new, in the dress, or any slight blemish on the person, and more especially, on the face-points which are likely to attract the attention of strangers — makes the shy intolerably shy. On the other hand, in those cases in which conduct and not personal appearance is concerned, we are much more apt to be shy in the presence of acquaintances, whose judgment we in some degree value, than in that of strangers. A physician told me that a young man, a wealthy duke, with whom he had travelled as medical attendant, blushed like a girl, when he paid him his fee; yet this young man probably would not have
Disapprobation or ridicule, from our sensitiveness on this head, causes shyness and blushing much more readily than does approbation; though the latter with some persons is highly efficient. The conceited are rarely shy; for they value themselves much too highly to expect depreciation. Why a proud man is often shy, as appears to be the case, is not so obvious, unless it be that, with all his self-reliance, he really thinks much about the opinion of others although in a disdainful spirit. Persons who are exceedingly shy are rarely shy in the presence of those with whom they are quite familiar, and of whose good opinion and sympathy they are perfectly assured; — for instance, a girl in the presence of her mother. I neglected to inquire in my printed paper whether shyness can be detected in the different races of man; but a Hindoo gentleman assured Mr. Erskine that it is recognizable in his countrymen.
Shyness, as the derivation of the word indicates in several languages,[27] is closely related to fear; yet it is distinct from fear in the ordinary sense. A shy man no doubt dreads the notice of strangers, but can hardly be said to be afraid of them, he may be as bold as a hero in battle, and yet have no self-confidence about trifles in the presence of strangers. Almost every one is extremely nervous when first addressing a public assembly, and most men remain so throughout their lives; but this appears to depend on the consciousness of a
As shyness apparently depends on self-attention, we can perceive how right are those who maintain that reprehending children for shyness, instead of doing them any good, does much harm, as it calls their attention still more closely to themselves. It has been well urged that "nothing hurts young people more than to be watched continually about their feelings, to have their countenances scrutinized, and the degrees of their sensibility measured by the surveying eye of the unmerciful spectator. Under the constraint of such examinations they can think of nothing but that they are looked at, and feel nothing but shame or apprehension."[29]
Moral causes: guilt. — With respect to blushing from strictly moral causes, we meet with the same fundamental principle as before, namely, regard for the opinion of others. It is not the conscience which raises a blush, for a man may sincerely regret some slight fault committed in solitude, or he may suffer the deepest remorse for an undetected crime, but he will not blush. "I blush," says Dr. Burgess,[30] "in the presence of my accusers." It is not the sense of guilt, but the thought 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. Even the thought, as the lady before referred to has observed to me, that others think that we have made an unkind or stupid remark, is amply sufficient to cause a blush, although we know all the time that we have been completely misunderstood. An action may be meritorious or of an indifferent nature, but a sensitive person, if he
Breaches of etiquette. — The rules of etiquette always refer to conduct in the presence of, or towards others. They have no necessary connection with the moral sense, and are often meaningless. Nevertheless as they depend on the fixed custom of our equals and superiors, whose opinion we highly regard, they are considered almost as binding as are the laws of honour to a gentleman. Consequently the breach of the laws of etiquette, that is, any impoliteness or gaucherie, any impropriety, or an inappropriate remark, though quite accidental, will cause the most intense blushing of which a man is capable. Even the recollection of such an act, after an interval of many years, will make the whole body to tingle. So strong, also, is the power of sympathy that a sensitive person, as a lady has assured me, will sometimes blush at a flagrant breach of etiquette by a perfect stranger, though the act may in no way concern her.
Modesty. — This is another powerful agent in exciting blushes; but the word modesty includes very different states of the mind. It implies humility, and we often judge of this by persons being greatly pleased and blushing at slight praise, or by being annoyed at praise which seems to them too high according to their own humble standard of themselves. Blushing here has the usual
Some persons flush up, as I have observed and have been assured, at any sudden and disagreeable recollection. The commonest cause seems to be the sudden remembrance of not having done something for another person which had been promised. In this case it may be that the thought passes half unconsciously through the mind, "What will he think of me?" and then the flush would partake of the nature of a true blush. But whether such flushes are in most cases due to the capillary circulation being affected, is very doubtful; for we must remember that almost every strong emotion, such as anger or great joy, acts on the heart, and causes the face to redden.
The fact that blushes may be excited in absolute solitude seems opposed to the view here taken, namely
Finally, then, I conclude that blushing, — whether due to shyness — to shame for a real crime — to shame from a breach of the laws of etiquette — to modesty from humility — to modesty from an indelicacy — depends in all cases on the same principle; this principle being a sensitive regard for the opinion, more particularly for the depreciation of others, primarily in relation to our personal appearance, especially of our faces; and
Theory of Blushing. — We have now to consider, why should the thought that others are thinking about us affect our capillary circulation? Sir C. Bell insists[31] that blushing "is a provision for expression, as may be inferred from the colour extending only to the surface of the face, neck, and breast, the parts most exposed. It is not acquired; it is from the beginning." Dr. Burgess believes that it was designed by the Creator in "order that the soul might have sovereign power of displaying in the cheeks the various internal emotions of the moral feelings;" so as to serve as a check on ourselves, and as a sign to others, that we were violating rules which ought to be held sacred. Gratiolet merely remarks, — "Or, comme il est dans l'ordre de la nature que l'être social le plus intelligent soit aussi le plus intelligible, cette faculté de rougeur et de pâleur qui distingue l'homme, est un signe naturel de sa haute perfection."
The belief that blushing was speciallydesigned 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 coloured races blushing, in whom a change of colour in the skin is scarcely or not at all visible.
No doubt a slight blush adds to the beauty of a maiden's face; and the Circassian women who are capable of blushing, invariably fetch a higher price in the seraolio of the Sultan than less susceptible women.[32] But the firmest believer in the efficacy of sexual selection will hardly suppose that blushing was acquired as a sexual ornament. This view would also be opposed to what has. just been said about the dark-coloured races blushing in an invisible manner.
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.
As the basis of this theory rests on mental attention having some power to influence the capillary circulation,
It is known that the involuntary movements of the heart are affected if close attention be paid to them. Gratiolet[34] 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
It is generally believed that the peristaltic movements of the intestines are influenced by attention being paid to them at fixed recurrent periods; and these movements depend on the contraction of unstriped and involuntary muscles. The abnormal action of the voluntary muscles in epilepsy, chorea, and hysteria is known to be influenced by the expectation of an attack, and by the sight of other patients similarly affected.[37] So it is with the involuntary acts of yawning and laughing.
Certain glands are much influenced by thinking of them, or of the conditions under which they have been habitually excited. This is familiar to every one in the increased flow of saliva, when the thought, for instance, of intensely acid fruit is kept before the mind.[38] It was shown in our sixth chapter, that an earnest and long-continued desire either to repress, or to increase, the action of the lacrymal glands is effectual. Some curious cases have been recorded in the case of women, of the power of the mind on the mammary glands; and still more remarkable ones in relation to the uterine functions.[39]
When we direct our whole attention to any one sense, its acuteness is increased;[40] 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.[41] Sir H. Holland also remarks that we become not only conscious of the existence of a part subjected to concentrated attention, but we experience in it various odd sensations. as of weight, heat, cold, tingling, or itching.[42]
Lastly, some physiologists maintain that the mind
We thus see that close attention certainly affects various parts and organs, which are not properly under the control of the will. By what means attention — perhaps the most wonderful of all the wondrous powers of the mind — is effected, is an extremely obscure subject. According to Müller,[44] the process by which the sensory cells of the brain are rendered, through the will, susceptible of receiving more intense and distinct impressions, is closely analogous to that by which the motor cells are excited to send nerve-force to the voluntary muscles. There are many points of analogy in the action of the sensory and motor nerve-cells; for instance, the familiar fact that close attention to any one sense causes fatigue, like the prolonged exertion of any one muscle.[45] When therefore we voluntarily concentrate our attention on any part of the body, the cells of the brain which receive impressions or sensations from that part are, it is probable, in some unknown manner stimulated into activity. This may account, without any local change in the part to which our attention is earnestly directed, for pain or odd sensations being there felt or increased.
If, however, the part is furnished with muscles, we cannot feel sure, as Mr. Michael Foster has remarked to me, that some slight impulse may not be unconsciously sent to such muscles; and this would probably cause an obscure sensation in the part.
In a large number of cases, as with the salivary and lacrymal glands, intestinal canal, &c., the power of attention seems to rest, either chiefly, or as some physiologists think, exclusively, on the vaso-motor system being affected in such a manner that more blood is allowed to flow into the capillaries of the part in question. This increased action of the capillaries may in some cases be combined with the simultaneously increased activity of the sensorium.
The manner in which the mind affects the vaso-motor system may be conceived in the following manner. When we actually taste sour fruit, an impression is sent through the gustatory nerves to a certain part of the sensorium; this transmits nerve-force to the vaso-motor centre, which consequently allows the muscular coats of the small arteries that permeate the salivary glands to relax. Hence more blood flows into these glands, and they secrete a copious supply of saliva. Now it does not seem an improbable assumption, that, when we reflect intently on a sensation, the same part of the sensorium, or a closely connected part of it, is brought into a state of activity, in the same manner as when we actually perceive the sensation. If so, the same cells in the brain will be excited, though, perhaps, in a less degree, by vividly thinking about a sour taste, as by perceiving it; and they will transmit in the one case, as in the other, nerve-force to the vaso-motor centre with the same results.
To give another, and, in some respects, more appropriate illustration. If a man stands before a hot fire,
Recapitulation. — Men and women, and especially the young, have always valued, in a high degree, their personal appearance; and have likewise regarded the appearance of others. The face has been the chief object of attention, though, when man aboriginally went naked,
On this hypothesis we can understand how it is that the face blushes much more than any other part of the body, though the whole surface is somewhat affected, more especially with the races which still go nearly naked. It is not at all surprising that the dark-coloured races should blush, though no change of colour is visible in their skins. From the principle of inheritance it is not surprising that persons born blind should blush. We can understand why the young are much more affected than the old, and women more than men; and why the opposite sexes especially excite each other's
From the intimate sympathy which exists between the capillary circulation of the surface of the head and of the brain, whenever there is intense blushing, there will be some, and often great, confusion of mind. This is frequently accompanied by awkward movements, and sometimes by the involuntary twitching of certain muscles.
As blushing, according to this hypothesis, is an indirect result of attention, originally directed to our personal appearance, that is to the surface of the body, and more especially to the face, we can understand the meaning of the gestures which accompany blushing throughout the world. These consist in hiding the face, or
[1] `The Physiology or Mechanism of Blushing,' 1839, p. 156. I shall have occasion often to quote this work in the present chapter.
[2] Dr. Burgess, ibid. p. 56. At p. 33 he also remarks on women blushing more freely than men, as stated below.
[3] Quoted by Vogt, `Mémoire sur les Microcéphales,' 1867, p. 20. Dr. Burgess (ibid. p. 56) doubts whether idiots ever blush.
[10] `Letters from Egypt,' 1865, p. 66. Lady Gordon is mistaken when she says Malays and Mulattoes never blush.
[11] Capt. Osborn (`Quedah,' p. 199), in speaking of a Malay, whom be reproached for cruelty, says he was glad to see that the man blushed.
[12] J. R. Forster, `Observations during a Voyage round the World,' 4to, 1778, p. 229. Waitz gives (`Introduction to Anthropology,' Eng. translat. 1863, vol. i. p. 135) references for other islands in the Pacific. See, also, Dampier `On the Blushing of the Tunquinese' (vol. ii. p. 40); but I have not consulted this work. Waitz quotes Bergmann, that the Kalmucks do not blush, but this may be doubted after what we have seen with respect to the Chinese. He also quotes Roth, who denies that the Abyssinians are capable of blushing. Unfortunately, Capt. Speedy, who lived so long with the Abyssinians, has not answered my inquiry on this head. Lastly, I must add that the Rajah Brooke has never observed the least sign of a blush with the Dyaks of Borneo; on the contrary under circumstances which would excite a blush in us, they assert "that they feel the blood drawn from their faces."
[16] See, on this head, Burgess, ibid. p. 32. Also Waitz, `Introdnction to Anthropology,' Eng. edit. vol. i. p. 139. Moreau gives a detailed account (`Lavater,' 1820, tom. iv. p. 302) of the blushing of a Madagascar negress-slave when forced by her brutal master to exhibit her naked bosom.
[18] Burgess, ibid. p. 31. On mulattoes blushing, see p. 33. I have received similar accounts with respect to, mulattoes.
[19] Barrington also says that the Australians of New South Wales blush, as quoted by Waitz, ibid. p. 135.
[20] Mr. Wedgwood says (Dict. of English Etymology, vol. iii. 1865, p. 155) that the word shame "may well originate in the idea of shade or concealment, and may be illustrated by the Low German scheme, shade or shadow." Gratiolet (De la Phys. pp. 357-362) has a good discussion on the gestures accompanying shame; but some of his remarks seem to me rather fanciful. See, also, Burgess (ibid. pp. 69, 134) on the same subject.
[21] Burgess, ibid. pp. 181, 182. Boerhaave also noticed (as quoted by Gratiolet, ibid. p. 361) the tendency to the secretion of tears during intense blushing. Mr. Bulmer, as we have seen, speaks of the "watery eyes" of the children of the Australian aborigines when ashamed.
[22] See also Dr. J. Crichton Browne's Memoir on this subject in the `West Riding Lunatic Asylum Medical Report,' 1871, pp. 95-98.
[25] Mr. Bain (`The Emotions and the Will,' 1865, p. 65) remarks on "the shyness of manners which is induced between the sexes .... from the influence of mutual regard, by the apprehension on either side of not standing well with the other."
[27] H. Wedgwood, Dict. English Etymology, vol. iii. 1865, p. 184. So with the Latin word verecundus.
[28] Mr. Bain (`The Emotions and the Will,' p. 64) has discussed the "abashed" feelings experienced on these occasions, as well as the stage-fright of actors unused to the stage. Mr. Bain apparently attributes these feelings to simple apprehension or dread.
[29] `Essays on Practical Education,' by Maria and R. L. Edgeworth, new edit. vol. ii. 1822, p. 38. Dr. Burgess (ibid. p. 187) insists strongly to the same effect.
[30] `Essays on Practical Education,' by Maria and R. L. Edgeworth, new edit. vol. ii. 1822, p. 50.
[31] Bell, `Anatomy of Expression,' p. 95. Burgess, as quoted below, ibid. p. 49. Gratiolet, De la Phys. p. 94.
[33] In England, Sir H. Holland was, I believe, the first to consider the influence of mental attention on various parts of the body, in his `Medical Notes and Reflections,' 1839 p. 64. This essay, much enlarged, was reprinted by Sir H. Holland in his `Chapters on Mental Physiology,' 1858, p. 79, from which work I always quote. At nearly the same time, as well as subsequently, Prof. Laycock discussed the same subject: see `Edinburgh Medical and Surgical Journal,' 1839, July, pp. 17-22. Also his `Treatise on the Nervous Diseases of Women,' 1840, p. 110; and `Mind and Brain,' vol. ii. 1860, p. 327. Dr. Carpenter's views on mesmerism have a nearly similar bearing. The great physiologist Müller treated (`Elements of Physiology,' Eng. translat. vol. ii. pp. 937, 1085) of the influence of the attention on the senses. Sir J. Paget discusses the influence of the mind on the nutrition of parts, in his `Lectures on Surgical Pathology,' 1853, vol. i. p. 39: 1 quote from the 3rd edit. revised by Prof. Turner, 1870, p. 28. See, also, Gratiolet, De la Phys. pp. 283-287.
[39] Dr. J. Crichton Browne, from his observations on the insane, is convinced that attention directed for a prolonged period on any part or organ may ultimately influence its capillary circulation and nutrition. He has given me some extraordinary cases; one of these, which cannot here be related in full, refers to a married woman fifty years of age, who laboured under the firm and long-continued delusion that she was pregnant. When the expected period arrived, she acted precisely as if she had been really delivered of a child, and seemed to suffer extreme pain, so that the perspiration broke out on her forehead. The result was that a state of things returned, continuing for three days, which had ceased during the six previous years. Mr. Braid gives, in his `Magic, Hypnotism,' &c., 1852, p. 95, and in his other works analogous cases, as well as other facts showing the great influence of the will on the mammary glands, even on one breast alone.
[40] Dr. Maudsley has given (`The Physiology and Pathology of Mind,' 2nd edit. 1868, p. 105), on good authority, some curious statements with respect to the improvement of the sense of touch by practice and attention. It is remarkable that when this sense has thus been rendered more acute at any point of the body, for instance, in a finger, it is likewise improved at the corresponding point on the opposite side of the body.
[41] The Lancet,' 1838, pp. 39-40, as quoted by Prof. Laycock, `Nervous Diseases of Women,' 1840, p. 110.