“A man may be known by his look; and one that hath understanding, by his countenance, when thou meetest him.”--ECCL. xix. 29. “We know that nothing passes in the soul which does not produce some change in the body; and particularly, that no desire, no act of willing, is exerted by the soul without some corresponding motion, at the same time, taking place in the body. All changes of the soul originate in the soul’s essence, and all changes in the body in the body’s essence. The body’s essence consists in the conformation of its members; therefore, the conformation of the body, according to its form, and the form of its constituent members, must correspond with the essence of the soul. In like manner must the varieties of the mind be displayed in the varieties of the body. Hence, the body must contain something in itself, and in its form, as well as in the form of its parts, by which an opinion may be deduced concerning the native qualities of the mind. I repeat, native qualities; for the question here does not concern those qualities derived from education, or by instructive conversation. Thus considered, the art of judging man by the form of his members, and of his whole body, usually called physiognomy, is well founded. “The lines of the countenance constitute its expression; which expression is always true when the mind is free from constraint: these lines, therefore, must discover what the natural inclinations are, when seen in their true and native position.”--WOLF. “What is the fairest countenance, disfigured by the hateful vices of lust, anger, falsehood, envy, avarice, pride, and discontent? What can external marks of decorum effect when an ignoble and insignificant mind is depicted in the countenance? The most certain means of rendering the face beautiful, is to beautify the mind, and to purify it from vice. He who would make his countenance intelligent must so first make his mind. He who would impart to the face its most fascinating charms, must store the mind with religion and virtue, which will diffuse over it every expression of sublime content.”--GILLERT. “Where is the hand that shall grasp that which resides beneath the skull of man? Who shall approach the surface of that now tranquil, now tempestuous, abyss! Like as the Deity has ever been adored in sacred groves, so is the Lebanon, the Olympus of man, that seat of the secret power of the divinity, overshadowed. We shudder at contemplating the powers contained in so small a circumference, by which a world may be enlightened, or a world destroyed. “Through those two inlets of soul, the eye and ear, how wonderful are the worlds of light and sound, the words and images that find entrance!