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what is inscrutable, the fact is indubitable, that countenances attract countenances, and also that countenances repel countenances; that similarity of features between two sympathetic and affectionate men, increase with the developement and mutual communication of their peculiar, individual sensations. The reflection, if I may so say, of the person beloved remains

upon

the countenance of the affectionate. The resemblance frequently exists only in a single point-in the character of mind and countenance. A resemblance in the system of the bones, pre-supposes a resemblance of the nerves and muscles.

Dissimilar education may affect the latter so much, that the point of attraction may be invisible to the unphysiognomonical eyes. Suffer the two resembling forms to approach, and they will reciprocally attract and repel each other; remove every intervening obstacle, and nature will soon prevail. They will recognize each other, and rejoice in the flesh of their flesh, and the bone of their bone: with hasty steps will proceed to assimilate. Such countenances also, which are very different from each other, may communicate, attract, and acquire resemblance; nay, their likeness may become more striking than that of the former, if they happen to be more flexible, more capable, and to have greater sensibility.

This resemblance of features, in consequence of mutual affection, is ever the result of internal

nature and organization, and, therefore, of the character of the persons. It ever has its foundation in a preceding, perhaps, imperceptible resemblance, which might never have been animated, or suspected, had it not been set in motion by the presence of the sympathetic being,

To give the character of those countenances, which most easily receive and communicate resemblance, would be of infinite importance. It cannot but be known, that there are countenances that attract all, others that repel all, and a third kind which are indifferent. The all-repelling render the ignoble countenances, over which they have continued influence, more ignoble. The indifferent allows no change. The all-attracting either receive, give, or reciprocally give and receive. The first change a

"These

little, the second more, the third most. are the souls (says Hemsterhuys the younger) which happily, or unhappily, add the most exquisite discernment to that excessive internal elasticity, which occasions them to wish and feel immoderately; that is to say, the souls, which are so modified, or situated, that their attractive force meets the fewest obstacles in its progress."

To study the influence of countenance, this intercourse of mind would be of the utmost importance. I have found the progress of resemblance most remarkable, when two persons, the one richly communicative, the other apt to receive, have lived a considerable time together,

without foreign intervention; when he who gave had given all, or he who received could receive no more, physiognomonical resemblance had attained its grand point.

Youth, irritable, and easy to be won, let me here say a word to thee. Oh! pause, consider, throw not thyself too hastily into the arms of an untried friend. A gleam of sympathy and resemblance may easily deceive thee. If the man, who is thy second self, have not yet appeared, be not rash, thou shalt find him at the appointed hour. Being found, he will attract thee to him-self, will give and receive whatever is communicable. The ardour of his eyes will nurture thine, and the gentleness of his voice temper thy too-piercing tones. His love will shine in thy countenance, and his image will appear in thee. Thou wilt become what he is, and yet remain what thou art. Affection will make qualities in him visible to thee, which never could be seen by an uninterested eye. This cabability of remarking, of feeling what there is of divine in him, is a power which will make thy countenance assume his resemblance.

CHAP. XXVII.

On the Influence of the Imagination on the Coun

tenance.

I MUST not leave this subject wholly in silence; but must content myself with saying only a few words, on which volumes might be written. The little, the nothing I have to say upon it, can only act as an inducement to deeper meditations on a theme so profound.

Our own countenance is actuated by imagination, rendering it in some measure resembling the beloved or hated image, which is living, present, and fleeting before us, and is within the circle of our immediate activity. If a man deeply in love, and supposing himself alone, were ruminating on his beloved mistress, to whom his imagination might lend charms, which, if present, he would be unable to discover; were such a person observed by a man of penetration, it is probable, that traits of the mistress might be seen in the countenance of this meditating lover. So might, in the cruel features of revenge, the features of the enemy be read, whom imagination represents as present. And thus is the countenance a picture of the characteristic features of all persons exceedingly loved or hated.

It is possible, that an eye less penetrating

than that of an angel, may read the image of the Creator in the countenance of a truly pious person. He who languishes after Christ, the more lively, the more distinctly, the more sublimely, he represents to himself the very presence and image of Christ, the greater resemblance will his own countenance take of this image. The image of imagination often acts more effectually than the real presence; and whoever has seen him of whom we speak, the great HIM, though it were but an instantaneous glimpse, oh! how incessantly will the imagination reproduce his image in the countenance !

Our imagination also acts upon other countenances. The imagination of the mother acts upon the child; and hence men long have attempted to influence the imagination for the production of beautiful children. In my opinion, however, it is not so much the beauty of surrounding forms as the interest taken concerning forms in certain moments: and here again, it is not so much the imagination that acts, as the spirit, that being only the organ of the spirit. Thus it is true, that it is the spirit that quickeneth the flesh, and the image of the flesh (merely considered as such) profiteth nothing.

A look of love, from the sanctuary of the soul, has certainly greater forming power than hours of deliberate contemplation of the most beautiful images. This forming look, if so I may call it, can as little be premeditatedly

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