But we will not dwell upon this story, though it so beautifully exemplifies the position we maintain. There are many instances of frequent occurrence in the world, which tell as strong a tale, of the influence of Grace and Beauty, as is here presented in the Grecian record. We may not witness them--but the power is working ever like fate in the mingled material of our life; and it only requires a sober faith, together with a moderate observation, to convince all men that they are the creatures of Beauty, as much as they are of destiny and dust. But there is another consideration connected with this subject--an important one, too--and for that reason we have reserved it to the last. We are settled in our conviction that there is something in Personal Beauty, of a representative and correspondent character. It represents a spiritual beauty--corresponds with a moral symmetry. Though we call it an _outward_ property, still it must be a picture of the _internal_. It would seem impossible that there can be a speaking expression of grace and loveliness, upon a face that is but a telegraph of an inward deformity and ugliness. Perhaps all this may seem somewhat ideal in its philosophy--and, perhaps, almost transcendental. But we hold it to be true. It certainly appears to us reasonable that the minor should reflect the reality, as well in this heaven-made humanity, as amid the earthy art of our drawing-rooms. That the spirit should speak out in the language of the countenance, is to us as excellent sense as that it should tell its story in protuberances and indentations. Who can deny this--and where will the argument fail? We pause for a reply.