In regard to _the forehead_, then, this afforded their rule for distinguishing beings of a superior kind. How well they observed the tendency of nature to increase that angle with the increase of some of the thinking faculties, we now know. This ideal rule was, therefore, admirably founded. Whoever reflects on the nature of this angle will perceive that its increase tended nowise to raise the forehead, but to throw it forward, and therefore to lengthen the head. This conforms to the metaphor by which a _long head_ is used for a _wise head_, and which has not yet given place to a _broad head_, preferred by the German craniologists, in compliment to their own organization. With regard to the height of the forehead, it has already been observed that it was, among the ancient Greeks, more considerable than its breadth, as may be seen by the busts of their most illustrious men. Still, neither the natural nor the ideal forehead much exceeded the space from the forehead to the bottom of the nose, or that from the nose to the bottom of the chin. Winckelmann accordingly says: "The forehead to be beautiful should be low [meaning, as his expressions elsewhere show, no higher than the other two spaces just mentioned]; and its lowness was so fixed among the ideas of beauty by the Grecian artists, that it serves as a mark to distinguish modern heads from ancient. The reason of this appears founded in the very rules of proportion, which, as in the whole human body, was among the ancients tripartite: thus, the face also was divided into three parts; so that the forehead should be of the same length as the nose, and the remainder of the face to the chin of the same length likewise. This proportion was founded on observation, and we may at any time convince ourselves of it in any individual with a low forehead, by covering with a finger the hair at the top of the forehead, so as to render it so much higher, and we shall then see a want of harmony of proportion and how detrimental a high forehead is to beauty."