There seems to be something in Physiognomy, and it may perhaps bear a much purer philosophy than these authors (see Note,) were acquainted with. This, at least, we dare say, that of all the fanciful arts of the ancients, fallen into disuse by the moderns, there is none has so much foundation in nature as this. There is an apparent correspondence, or analogy between the countenance and the mind; the features and lineaments of the one are directed by the motions and affections of the other: there is even a peculiar arrangement in the members of the face, and a peculiar disposition of the countenance, to each particular affection; and perhaps to each particular idea of the mind. In fact, the language of the face (_physiognomy_,) is as copious, nay, perhaps, as distinct and intelligible, as that of the tongue, (_speech_.) Thanks to bounteous nature, she has not confined us to one only method of conversing with each other, and of learning each other’s thoughts; we have several:—We do not wholly depend on the tongue, which may happen to be bound; and the ear, which may be deaf:—but in those cases we have another resource, _viz._ the Countenance and the Eye, which afford us this further advantage, that by comparing the reports of the tongue, (a member exceedingly liable to deceive,) with those of the face, the prevarications of the former may be detected. The foundation of Physiognomy is the different objects that present themselves to the senses, nay, the different ideas that arise on the mind, do make some impression on the spirits; and each an impression correspondent or adequate to its cause,—each, therefore, makes a different impression. If it be asked how such an impression could be effected, it is easy to answer; in short, it is a consequence of the economy of the Creator, who has fixed such a relation between the several parts of the creation, to the end that we may be apprized of the approach or recess of things hurtful or useful to us. Should this not be philosophical enough for our purpose, take the manner of the Cartesian language, thus: _the animal spirits moved in the organ by an object, continue their motion to the brain; from whence that motion is propagated to this or that particular part of the body, as is most suitable to the design of nature; having first made a proper alteration in the face by means of its nerves, especially the_ PATHETICI _and_ MOTORES OCCULORUM. See Dr. Gurther’s work, anno 1604.