fined, is far from generally true. But it is true that large spacious foreheads, which, if I do not mistake, Galen, and after him Huart, have supposed the most propitious to deep thinking, which form a half sphere, are usually the most stupid. The more any forehead (I do not speak of the whole scull) approaches a semispherical form, the more is it weak, effeminate, and incapable of reflection; and this I speak from repeated experience. The more straight lines a forehead has, the less capacious must it be; for the more it is arched the more must it be roomy; and the more straight lines it has the more must it be contracted. This greater quantity of straight lines, when the forehead is not flat like a board, for such flatness takes away all understanding, denotes an increase of judgment, but a diminution of sensibility. There are, however, undoubtedly, broad, capacious foreheads, without straight lines, particularly adapted to profound thinking; but these are conspicuous by their oblique outlines.

5.

What the author has said of enthusiasts requires much greater precision before it ought to be received as true.

"Enthusiasts are said, commonly, to have

flat, perpendicular, foreheads.”—Oval, cylindrical, or pointed at top, should have been said, of those enthusiasts who are calm, coldblooded, and always continue the same. Other enthusiasts, that is to say, such as are subject to a variety of sensation, illusion, and sensual experience, seldom have cylindrical, or sugar-loaf, heads. The latter, when enthusiasts, heat their imagination concern❤ ing words and types, the signification of which they do not understand, and are philosophichal, unpoetical enthusiasts. Enthusiasts of imagination, or of sensibility, seldom have flat forms of the countenance,

6.

"Obstinate, like enthusiastic persons, have perpendicular foreheads." The perpendicular always denotes coldness, inactivity, narowness; hence firmness, fortitude, pertinacity, obstinacy, and enthusiasm, may be there. Absolute perpendicularity, and ab, solute want of understanding, are the same.

7.

"Each disposition of mind is accompa nied by a certain appearance, or motion, of the muscles; consequently the appearance of man, which is natural to, and ever present with him, will be accompanied by, and

denote, his natural disposition of mind. Countenances are so formed originally that to one this, and to another that, appearance is the easiest. It is absolutely impossible for folly to assume the appearance of wis‐ dom, otherwise it would no longer be folly. The worthy man cannot assume the appearance of dishonesty, or he would be dishonest.

All excellent; except the last. No man is so good as not, under certain circumstances, to be liable to become dishonest. At least there is no physical impossibility that he should. He is so organized that he may be overpowered by a temptation sufficiently strong. The possibility of the appearance must be there as well as the possibility of the act. He must, also, be able to assume the appearance of dishonesty, when he observes it in a thief, without necessarily becoming a thief. The possibility of assuming the appearance of goodness is, in my opinion, very different. The appearance of vice is always more easily assumed, by the virtuous, than the appearance of virtue by the vicious; as it is evidently much easier to become bad, when we are good, than good, when we are bad. Understanding, sensibility, talents, genius, virtue, or religion, may with much greater

facility be lost than acquired. The best may descend as low as they please, but the worst cannot ascend to the height they might wish. The wise man may, physically, without a miracle, become a fool; and the most virtuous vicious; but the idiot-born cannot, without a miracle, become a philosopher; nor the distorted villain noble and pure of heart. The most beautiful complexion may become jaundiced, may be lost; but the negro cannot be washed white. I shall not become a negro because, to imitate him, I blacken my face; nor a thief because I assume the appearance of a thief.

8.

"The physiognomist ought to enquire what is the appearance the countenance can most easily assume, and he will thence learn what is the disposition of the mind. Not that physiognomy is, therefore, an easy science. On the contrary, this rather shows how much ability, imagination, and genius, are necessary to the physiognomist. Attention must not only be paid to what is visible, but what would be visible, under various other circumstances."

Excellent! and I add that as a physician can presage what alteration of colour, appearance, or form, shall be the consequence

A

of a known disease, of the existence of which he is certain; so can the accurate physiognomist what appearances, or expressions, are easy or difficult to each kind of muscle, and form of forehead; what action is, or is not, permitted; and what wrinkles may, or may not, take place, under any given cir

cumstances.

9.

"When a learner draws a countenance we shall commonly find it is foolish, and never malicious, satirical, or the like."-(Important remark.)-" May not the essence of a foolish countenance, hence, be abstracted?"—Certainly; for what is the cause of this appearance? The learner is incapable of preserving proportion; the strokes are unconnected—And what is the stupid countenance? It is one"-(among others)"the parts of which are defectively connected, and the muscles improperly formed and arranged: thought and sensation, therefore, of which these are the inseparable instruments, must be alike feeble and dor

mant.

10.

"Exclusive of the muscles, there is another substance in the body; that is to say, the scull, or bones, in general, to which the physiognomist attends. The position of the