It follows that we can infer from the words of a man the kind of character he desires to have attributed to him; but if we desire to know what is in reality his character we must seek to divine it in the mimic expression which accompanies his words, and in his gestures, that is to say, in the movements which he did not desire. If we perceive that this man wills even the expression of his features, from the instant we have made this discovery we cease to believe in his physiognomy and to see in it an indication of his sentiments. It is true that a man, by dint of art and of study, can at last arrive at this result, to subdue to his will even the concomitant movements; and, like a clever juggler, to shape according to his pleasure such or such a physiognomy upon the mirror from which his soul is reflected through mimic action. But then, with such a man all is dissembling, and art entirely absorbs nature. The true grace, on the contrary, ought always to be pure nature, that is to say, involuntary (or at least appear to be so), to be graceful. The subject even ought not to appear to know that it possesses grace. By which we can also see incidentally what we must think of grace, either imitated or learned (I would willingly call it theatrical grace, or the grace of the dancing-master). It is the pendant of that sort of beauty which a woman seeks from her toilet-table, reinforced with rouge, white paint, false ringlets, pads, and whalebone. Imitative grace is to true grace what beauty of toilet is to architectonic beauty. One and the other could act in absolutely the same manner upon the senses badly exercised, as the original of which they wish to be the imitation; and at times even, if much art is put into it, they might create an illusion to the connoisseur. But there will be always some indication through which the intention and constraint will betray it in the end, and this discovery will lead inevitably to indifference, if not even to contempt and disgust. If we are warned that the architectonic beauty is factitious, at once, the more it has borrowed from a nature which is not its own, the more it loses in our eyes of that which belongs to humanity (so far as it is phenomenal), and then we, who forbid the renunciation lightly of an accidental advantage, how can we see with pleasure or even with indifference an exchange through which man sacrifices a part of his proper nature in order to substitute elements taken from inferior nature? How, even supposing we could forgive the illusion produced, how could we avoid despising the deception? If we are told that grace is artificial, our heart at once closes; our soul, which at first advanced with so much vivacity to meet the graceful object, shrinks back. That which was mind has suddenly become matter. Juno and her celestial beauty has vanished, and in her place there is nothing but a phantom of vapour.