sure, or activity, of the mind, which suffers not the nose to alter its form, to be greater or less. We are not only to consider the form, as form, but the matter of which it is moulded, the conformability of which is determined by the nature and ingredients of this matter, which is, probably, the origin of the form. According to the given mass of this matter must the immortal cv (divine principle) in man, which is limited by it, act. From the moment that the two are united, the determinate elasticity of this spirituality begins, as a spring is rendered active by opposition and constraint.

Thus is it true, and not true, that certain blunt noses are insuperable obstacles to the attainment of wit. Not true; for before the blunt form of the nose was thus defined, the possibility did not exist, that, in this given mind, and in the determinate organization which was the result of this, it should be otherwise formed. The mind, the life, the identity, which the Creator meant not to be witty, wanted the necessary space to sharpen the nose. Therefore the nose is not, in itself, an impediment to becoming witty.

But true and certain it is that there are blunt noses which are incapable of receiving a certain quantity of wit; therefore it may

be said, with more subtlety than philosophy, they form an insuperable barrier.

3.

"The correspondence of external figure with internal qualities is not the consequence of external circumstances, but, rather, of physical combination. They are related like cause and effect, or, in other words, physiognomy is not the mere image of internal man, but the efficient cause" (I should rather say the limiting cause)" The form and arrangement of the muscles determine the mode of thought, and sensibility, of the man.”—(I add :—these, also, are determined by the mind of man.)

4.

"A broad conspicuous forehead is said to denote penetration. This is natural. The muscle of the forehead is necessary to deep thought; if it be narrow and contracted it cannot render the same service as if spread out like a sail.”

Without contradicting the general proposition of the author, I shall here, more definitely, add, it is, if you please, generally true that, the more brain the more mind and capacity. The more stupid animals are those with least brain; and those with most the

wisest. Man, generally wiser, has more brain than other animals; and it appears just to conclude, from analogy, that wise men have more brain than the foolish. But accurate observation teaches that this proposition, to be true, requires much definition and limitation. Where the matter and form of the brain are similar, there the greater space for the residence of the brain is, certainly, the sign, cause, and effect of more and deeper comprehension; therefore, cæteris paribus, a larger quantity of brain, and, consequently, a spacious forehead, is more intelligent than the reverse. But as we frequently live more conveniently in a small well-contrived chamber than in more magnificent apartments, so do we find that in many small, short, foreheads, with less, or apparently less, brain than others, the wise mind resides at its ease. I have known many short, oblique, straightlined (when compared with others apparently arched, or even really well-arched) foreheads which were much wiser, more intelligent and penetrating, than the most broad and conspicuous; many of which latter I have seen in extremely weak men. seems, indeed to me, a much more general proposition, that short compressed foreheads are wise and understanding; though this, likewise, without being more accurately de

It

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 concerning 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 absolute want of understanding, are the same,

7. ;

"Each disposition of mind is accompanied 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