height, capable of so many changes, and such variety of motion, prove to the unprejudiced observer his superior eminent strength, and astonishing facility of action. The high excellence and physiological unity of human nature, are visible at the first glance. The head, especially the face, and the formation of the firm parts compared to the firm parts of other animals, convince the accurate observer, who is capable of investigating truth, of the greatness and superiority of his intellectual qualities. The eye, the look, the cheeks, the mouth, the forehead, whether considered in a state of entire rest, or 'during their innumerable varieties of motion,in fine, whatever is understood by physiognomy -are the most expressive, the most convincing picture of interior sensation, desires, passions, will, and of all those properties which so much exalt moral above animal life.

Although the physiological, intellectual, and moral life of man, with all their subordinate powers, and their constituent parts, so eminently unite in one being; although these three kinds of life do not, like three distinct families, reside in separate parts or stories of the body, but coexist in one point, and by their combination form one whole; yet it is plain, that each of these powers of life has its peculiar station, where it more especially unfolds itself and acts.

It is beyond contradiction evident, that, though physiological or animal life displays itself through all the body, and especially through all the ani

mal parts, yet it acts more conspicuously in the arm, from the shoulder to the ends of the fingers,

It is not less evident that intellectual life, or the power of the understanding and the mind, make themselves most apparent in the circumference and form of the solid parts of the head, especially the forehead; though they will discover themselves, to an attentive and accurate eye, in every part and point of the human body, by the congeniality and harmony of the various parts. Is there any occasion to prove, that the power of thinking resides neither in the foot, in the hand, nor in the back, but in the head, and in its internal parts?

The moral life of man particularly reveals itself in the lines, marks, and transitions of the countenance. His moral powers and desires; his irritability, sympathy, and antipathy; his facility of attracting or repelling the objects that surround him; these are all summed up in, and® painted upon his countenance when at rest. When any passion is called into action, such passion is depicted by the motion of the muscles, and these motions are accompanied by a strong palpitation of the heart. If the countenance be tranquil, it always denotes tranquillity in the region of the heart and breast.

This threefold life of man, so intimately interwoven through his frame, is still capable of be. ing studied in its different appropriate parts; and, did we live in a less depraved world, we

should find sufficient data for the science of physiognomy.

The animal life, the lowest and most earthly, would discover itself from the rim of the belly to the organs of generation, which would become its central or focal point. The middle or moral life would be seated in the breast, and the heart would be its central point. The intellectual life, which of the three is supreme, would reside in the head, and have the eye for its centre. If we take the countenance as the representative and epitome of the three divisions, then will the forehead to the eyebrows be the mirror or image of the understanding; the nose and cheeks, the image of the moral and sensitive life; and the mouth and chin, the image of the animal life ; while the eye will be to the whole as its summary and centre.

All that has been hitherto advanced is so clear, so well known, so universal, that we should blush to insist upon such common-place truths, were they not first the foundation on which we must build all we have to propose ; and, again, had not these truths (can it be believed by futurity?) in this our age been so many thousand times mistaken and contested with the most inconceivable affectation.

The science of physiognomy, whether understood in the most enlarged or most confined sense, indubitably depends on these general and incontrovertible principles; yet, incontroverti

ble as they are, they have not been without their opponents. Men pretend to doubt of the most striking, the most convincing, the most selfevident truths; although, were these destroyed, neither truth nor knowledge would remain. They do not profess to doubt concerning the physiognomy of other natural objects; yet do they doubt the physiognomy of human nature— the first object, the most worthy of contemplation, and the most animated the realms of nature contain.

We have already hinted to our readers, that they are to expect only fragments on physiognomy from us, and not a perfect system. However, what has been said may serve as a sketch for such a system. We shall conclude this chapter with shewing the difference between Physiognomy and Pathognomy.

Physiognomy is the science or knowledge of the correspondence between the external and internal man, the visible superficies and the invisible contents. Physiognomy, opposed to pathognomy, is the knowledge of the signs of the powers and inclinations of men-Pathognomy is the knowledge of the signs of the passions. Physiognomy therefore teaches the knowledge of character at rest, and pathognomy of character in motion. Character at rest, is taught by the form of the solid and the appearance of the moveable parts while at rest. Character impassioned, is manifested by the moveable parts in motion.

Physiognomy may be compared to the sumtotal of the mind; pathognomy, to the interest which is the product of this sum-total. The former shews what man is in general, the latter what he becomes at particular moments; or, the one what he might be, the other what he is. The first is the root and stem of the second, the soil in which it is planted. Whoever believes the latter and not the former, believes in fruit without a tree, in corn without land.

Signs of Bodily Strength and Weakness-Of Health and Sickness.

WE call that human body strong, which can easily alter other bodies, without being easily altered itself. The more immediate it can act, and the less immediately it can be acted upon, the greater is its strength; and the weaker, the less it can act, or withstand the action of others. There is a tranquil strength, the essence of which is immobility; and there is an active strength, the essence of which is motion. The one has motion, the other stability, in an extraordinary degree. There is the strength of the rock, and the elasticity of the spring.

There is the Herculean strength of bones and sinews; thick, firm, compact, and immoveable as a pillar.