self capable of convincing all lovers of truth, by principles which are in themselves incontrovertible. It is also necessary to confute the pretensions of certain literary despots, and to compel them to be more cautious in their decisions. It is therefore proved, it being an eternal and manifest truth, that, whether they are or are not sensible of it, all men are daily influencd by physiognomy; nay, there is not a living being, which does not, at least after its manner, draw some inferences from the external to the internal; which does not judge concerning that which is not, by that which is apparent to the

senses.

This universal, though tacit confession, that the exterior, the visible, the superficies of objects, indicate their nature, their properties, and that every outward sign is the symbol of some inherent quality, I hold to be equally certain and important to the science of physiognomy.

When each apple, each apricot, has a physiognomy peculiar to itself; shall man, the lord of the earth, have none? The most simple and inanimate object has its characteristic exterior, by which it is not only distinguished as a species, but individually; and shall the first, noblest, best harmonised, and most beautiful being, be denied all characteristic ?

Whatever may be objected against the truth and certainty of the science of physiognomy, by the most illiterate or the most learned; how much soever he, who openly professes faith in

this science, may be subject to ridicule, to philosophic pity and contempt; it still cannot be contested, that there is no subject, thus considered, more important, more worthy of observation, more interesting than man, nor any occupation superior to that of disclosing the beauties and perfections of human nature.

I shall now proceed to inquire into the Advantages of physiognomy. Whether a more certain, more accurate, more extensive, and thereby a more perfect knowledge of man, be, or be not profitable; whether it be, or be not, advantageous to gain a knowledge of internal qualities from external form and feature? is a question most deserving of inquiry. This may be classed first as a general question, Whether knowledge, its extension, and increase, be of consequence to man?

Certain it is, that if a man has the power, faculties, and will to obtain wisdom, that he should exercise those faculties for the attainment of wisdom. How paradoxical are those proofs, that science and knowledge are detrimental to man, and that a rude state of ignorance is to be preferred to all that wisdom can teach! I here dare assert, that physiognomy has at least as many claims of essential advantage, as are granted by men, in general, to other sciences.

With how much justice may we not grant precedency to that science which teaches the knowledge of men? What object is so important to man, as man himself? What knowledge

can more influence his happiness, than the knowledge of himself? This advantageous knowledge is the peculiar province of physiognomy.

Whoever would wish perfect conviction of the advantages of physiognomy, let him imagine but for a moment, that all physiognomonical knowledge and sensation were lost to the world. What confusion, what uncertainty and absurdity must take place in millions of instances, among the actions of men! How perpetual must be the vexation of the eternal uncertainty in all which we should have to transact with each other! and how infinitely would probability, which depends upon a multitude of circumstances, more or less distinctly perceived, be weakened by this privation! From how vast a number of actions, by which men are honoured and benefited, must they then desist!

Mutual intercourse is the thing of most consequence to mankind, who are destined to live in society. The knowledge of man is the soul of this intercourse, that which imparts animation to it, pleasure and profit. Let the physiognomist observe varieties, make minute distinctions, establish signs, and invent words, to express these his remarks; form general abstract propositions; extend and improve physiognomical knowledge, language, and sensation; and thus will the uses and advantages of physiognomy progressively increase.

Physiognomy is a source of the purest, the most exalted sensations; an additional eye, wherewith

to view the manifold proofs of Divine wisdom and goodness in the creation, and, while thus viewing unspeakable harmony and truth, to excite more ecstatic love for their adorable Author. Where the dark, inattentive sight of the unexperienced perceives nothing, there the practical view of the physiognomist discovers inexhaustible fountains of delight, endearing, moral, and spiritual. With secret delight, the philanthropic physiognomist discerns those internal motives which would otherwise be first revealed in the world to come. He distinguishes what is permanent in the character from what is habitual, and what is habitual from what is accidental. He, therefore, who reads man in this language, reads him most accurately.

To enumerate all the advantages of physiognomy would require a large treatise. The most indisputable, though the most important of these its advantages, are those the painter acquires, who, if he be not a physiognomist, is nothing. The greatest is that of forming, conducting, and improving the human heart.

I shall now say something with respect to the Disadvantages of physiognomy.

Methinks I hear some worthy man exclaim: "O thou, who hast ever hitherto lived the friend of religion and virtue! what is thy present purpose? What mischief shall not be wrought by this thy physiognomy? Wilt thou teach man the unblessed art of judging his brother by the ambiguous expressions of his countenance ? Are

there not already sufficient of censoriousness, scandal, and inspection into the failings of others? Wilt thou teach man to read the secrets of the heart, the latent feelings, and the various errors of thought?

"Thou dwellest upon the advantages of the science; sayest thou shalt teach men to contemplate the beauty of virtue, the hatefulness of vice, and, by these means, make them virtuous; and that thou inspirest us with an abhorrence of vice, by obliging us to feel its external deformity. And what shall be the consequence? Shall it not be, that for the appearance, and not the reality of goodness, man shall wish to be good? that, vain as he already is, acting from the desire of praise, and wishing only to appear what he ought determinately to be, he will yet become more vain, and will court the praise of men, not by words and deeds alone, but by assumed looks and counterfeited forms? Oughtest thou not rather to weaken this already too powerful motive for human actions, and to strengthen a better; to turn the eyes inward, to teach actual improvement and silent innocence, instead of inducing him to reason on the outward fair expressions of goodness, or the hateful ones of wickedness ?"

This is a heavy accusation, and with great appearance of truth. Yet how easy is defence to me, and how pleasant, when my opponent accuses me from motives of philanthropy, and not of splenetic dispute! The charge is twofold,