omplished his destiny, and in this sense
his face is speaking; it is still a moral expression, the same as the
non-accomplishment of an act commanded by duty is likewise a sort of
action.

We must distinguish from these speaking features which are always an
expression of the soul, the features non-speaking or dumb, which are
exclusively the work of plastic nature, and which it impresses on the
human face when it acts independently of all influence of the soul. I
call them dumb, because, like incomprehensible figures put there by
nature, they are silent upon the character. They mark only distinctive
properties attributed by nature to all the kind; and if at times they are
sufficient to distinguish the individual, they at least never express
anything of the person.

These features are by no means devoid of signification for the
physiognomies, because the physiognomies not only studies that which man
has made of his being, but also that which nature has done for him and
against him.

It is not also easy to determine with precision where the dumb traits or
features end, where the speaking traits commence. The plastic forces on
one side, with their uniform action, and, on the other, the affections
which depend on no law, dispute incessantly the ground; and that which
nature, in its dumb and indefatigable activity, has succeeded in raising
up, often is overturned by liberty, as a river that overflows and spreads
over its banks: the mind when it is gifted with vivacity acquires
influence over all the movements of the body, and arrives at last
indirectly to modify by force the sympathetic play as far as the
architectonic and fixed forms of nature, upon which the will has no hold.
In a man thus constituted it becomes at last characteristic; and it is
that which we can often observe upon certain heads which a long life,
strange accidents, and an active mind have moulded and worked. In these
kinds of faces there is only the generic character which belongs to
plastic nature; all which here forms individuality is the act of the
person himself, and it is this which causes it to be said, with much
reason, that those faces are all soul.

Look at that man, on the contrary, who has made for himself a mechanical
existence, those disciples of the rule. The rule can well calm the
sensuous nature, but not awaken human nature, the superior faculties:
look at those flat and inexpressive physiognomies; the finger of nature
has alone left t