only I think that if we look far enough, we shall find that it is not intelligence itself, but the immediate act and effort of a laborious, struggling, and imperfect intellectual faculty, with which high moral emotion is inconsistent; and that though we cannot, while we feel deeply, reason shrewdly, yet I doubt if, _except_ when we feel deeply, we can ever comprehend fully; so that it is only the climbing and mole-like piercing, and not the sitting upon their central throne, nor emergence into light, of the intellectual faculties which the full heart feeling allows not. Hence, therefore, in the indications of the countenance, they are only the hard cut lines, and rigid settings, and wasted hollows, that speak of past effort and painfulness of mental application, which are inconsistent with expression of moral feeling, for all these are of infelicitous augury; but not the full and serene development of habitual command in the look, and solemn thought in the brow, only these, in their unison with the signs of emotion, become softened and gradually confounded with a serenity and authority of nobler origin. But of the sweetness which that higher serenity (of happiness,) and the dignity which that higher authority (of Divine law, and not human reason,) can and must stamp on the features, it would be futile to speak here at length, for I suppose that both are acknowledged on all hands, and that there is not any beauty but theirs to which men pay long obedience: at all events, if not by sympathy discovered, it is not in words explicable with what divine lines and lights the exercise of godliness and charity will mould and gild the hardest and coldest countenance, neither to what darkness their departure will consign the loveliest. For there is not any virtue the exercise of which, even momentarily, will not impress a new fairness upon the features, neither on them only, but on the whole body, both the intelligence and the moral faculties have operation, for even all the movement and gestures, however slight, are different in their modes according to the mind that governs them, and on the gentleness and decision of just feeling there follows a grace of action, and through continuance of this a grace of form, which by no discipline may be taught or attained. Sec. 7. How the soul culture interferes harmfully with the bodily ideal.