which case it will not be found that people gain by it. Another reason for the apparent advantage of a further acquaintance is, that the man whose first appearance repels us, as soon as we converse with him no longer shows his true being and character, but his education as well--that is to say, not only what he really is by nature, but what he has appropriated from the common wealth of mankind; three-fourths of what he says does not belong to him, but has been acquired from without; so that we are often surprised to hear such a minotaur speak so humanly. And on a still further acquaintance, the brutality of which his face gave promise, will reveal itself in all its glory. Therefore a man who is gifted with a keen sense of physiognomy should pay careful attention to those verdicts prior to a further acquaintance, and therefore genuine. For the face of a man expresses exactly what he is, and if he deceives us it is not his fault but ours. On the other hand, the words of a man merely state what he thinks, more frequently only what he has learnt, or it may be merely what he pretends to think. Moreover, when we speak to him, nay, only hear others speak to him, our attention is taken away from his real physiognomy; because it is the substance, that which is given fundamentally, and we disregard it; and we only pay attention to its pathognomy, its play of feature while speaking. This, however, is so arranged that the good side is turned upwards. When Socrates said to a youth who was introduced to him so that he might test his capabilities, "Speak so that I may see you" (taking it for granted that he did not simply mean "hearing" by "seeing"), he was right in so far as it is only in speaking that the features and especially the eyes of a man become animated, and his intellectual powers and capabilities imprint their stamp on his features: we are then in a position to estimate provisionally the degree and capacity of his intelligence; which was precisely Socrates' aim in that case. But, on the other hand, it is to be observed, firstly, that this rule does not apply to the _moral_ qualities of a man, which lie deeper; and secondly, that what is gained from an _objective_ point of view by the clearer development of a man's countenance while he is speaking, is again from a _subjective_ point of view lost, because of the personal relation into which he immediately enters with us, occasioning a slight fascination, does not leave us unprejudiced observers, as has already been explained. Therefore, from this last standpoint it might be more correct to say: "Do not speak in order that I may see you."