Page images
PDF
EPUB

speaking thus to one, and thus to another, and in such a manner to a third.

There cannot be a more natural, effective, or definite incitement to eloquence than supposing some characteristic countenance present, of the capacity of which almost mathematical certainty may be obtained. Having six or seven, I have nearly my whole audience before me. I do not then speak to the winds. God teaches us by physiognomy to act upon the best of men according to the best of means.

CHAP. XLVII.

Physiognomonical Elucidations of Countenances.

A REGULAR well-formed countenance is where all the parts are remarkable for their symmetry. The principal features, as the eyes, nose, and mouth, neither small nor bloated. In which the position of the parts, taken together, and viewed at a distance, appears nearly horizontal and parallel.

A beautiful countenance is that in which, besides the proportion and position of the parts, harmony, uniformity, and mind are visible; in which nothing is superfluous, nothing deficient, nothing disproportionate, nothing superadded, but all is conformity and concord.

A pleasant countenance does not necessarily require perfect symmetry and harmony, yet no

thing must be wanting, nothing burdensome. Its pleasantry will principally exist in the eye and lips, which must have nothing commanding, arrogant, contemptuous, but must generally speak complacency, affability, and benevolence.

A gracious countenance arises out of the pleasant, when, far from any thing assuming, to the mildest benevolence are added affability and purity.

A charming countenance must not simply consist either of the beautiful, the pleasant, or the gracious; but when to these is added a rapid propriety of motion, which renders it charming.

An insinuating countenance leaves no power to active or passive suspicion. It has something more than the pleasant, by infusing that into the heart, which the pleasant only manifests.

Other species of these delightful countenances are, the attracting, the winning, the irresistible.

Very distinct from all these are the amusing, the divertingly loquacious, the merely mild, and also the tender and delicate.

Superior, and more lovely still, is the purely innocent, where no distorted, oblique muscle, whether in motion, or at rest, is ever seen.

This is still more exalted, when it is full of soul, of natural sympathy, and power to excite sympathy.

When in a pure countenance good power is

accompanied by a spirit of order, I may call it an Attic countenance.

Spiritually beautiful may be said of a countenance where nothing thoughtless, inconsiderate, rude, or severe, is to be expected; and the aspect of which immediately and mildly incites emotion in the principal powers of the mind.

Noble is when we have not the least indiscretion to fear, and when the countenance is exalted above us, without a possibility of envy, while it is less sensible of its own superiority than of the pleasure we receive in its presence.

A great countenance will have few small secondary traits; will be in grand divisions, without wrinkles; must exalt, must affect us, in sleep, in plaster of Paris, in every kind of caricatures; as, for example, that of Philip de Comines.

A sublime countenance can neither be painted nor described; that by which it is distinguished from all others can only be felt. It must not only move, it must exalt the spectator. We must at once feel ourselves greater and less in its presence than in the presence of all others. Whoever is conscious of its excellence, and can despise or offend it, may, as hath been before said, blaspheme against the great Author of his existence.

CHAP. XLVIII

Physiognomonical Anecdotes.

1.

I HAVE nothing to require of you, said a father to his innocent son, when bidding him farewell, but that you bring me back your present coun

tenance.

2.

A noble, amiable, and innocent young lady, who had been educated principally in the country, saw her face in the glass as she passed it with a candle in her hand, retiring from evening prayers, and having just laid down her Bible. Her eyes were cast to the ground with inexpressible modesty, at the sight of her own image. She passed the winter in town, surrounded by adorers, hurried away by dissipation, and plunged in trifling amusements. She forgot her Bible and her devotion. In the beginning of spring she returned to her country-seat, her chamber, and the table on which the Bible lay. Again she had the candle in her hand, and again saw herself in the glass. She turned pale, put down the candle, retreated to a sofa, and fell on her knees: "O God! I no longer know my own face. How am I degraded! My

follies and vanities are all written in my countenance. Wherefore have they been neglected, illegible, to this instant? O come and expel, come and utterly efface them, mild tranquillity, sweet devotion, and ye gentle cares of benevolent love!"

3.

"I will forfeit my life, (said Titus of the priest Tacitus) if this man be not an arch knave. I have three times observed him sigh and weep without cause; and ten times turn aside to conceal a laugh he could not restrain, when vice or misfortune were mentioned."

4.

66

A stranger said to a physiognomist, How many dollars is my face worth?"-" It is hard to determine," replied the latter. "It is worth fifteen hundred, (continued the questioner) for so many has a person lent me upon it, to whom I was a total stranger."

5.

A poor man asked alms. "How much do you want?" said the person of whom he asked, astonished at the peculiar honesty of his coun tenance. "How shall I dare to fix a sum?” answered the needy person. "Give me what you please, Sir, I shall be contented and thankful."-"Not so," replied the physiognomist, "as God lives I will give you what you want,

« PreviousContinue »