s not more or less, the first time he is in company with a
stranger, observe, estimate, compare, judge him according to
appearances. When each apple, each apricot, has a physiognomy peculiar
to itself, shall man, the lord of the earth, have none?

Man is the most perfect of all earthly creatures. In no other creature
are so wonderfully united the animal, the intellectual, and the moral.
And man's organisation peculiarly distinguishes him from all other
beings, and shows him to be infinitely superior to all those other
visible organisms by which he is surrounded. His head, especially his
face, convinces the accurate observer, who is capable of investigating
truth, of the greatness and superiority of his intellectual qualities.
The eye, the expression, the cheeks, the mouth, the forehead, whether
considered in a state of entire rest, or during their innumerable
varieties of motion--in fine, whatever is understood by physiognomy--are
the most expressive, the most convincing picture of interior sensations,
desires, passions, will, and of all those properties which so much exalt
moral above animal life.

Although the physiological, intellectual, and moral are united in man,
yet it is plain that each of these has its peculiar station where it
more especially unfolds itself and acts.

It is, beyond contradiction, evident that, though physiological or
animal life displays itself through all the body, and especially through
all the animal parts, yet it acts more conspicuously in the arm, from
the shoulder to the ends of the fingers.

It is not less evident that intellectual life, or the powers of the
understanding and the mind, make themselves most apparent in the
circumference and form of the solid parts of the head, especially the
forehead; though they will discover themselves to the attentive and
accurate eye in every part and point of the human body, by the
congeniality and harmony of the various parts. Is there any occasion to
prove that the power of thinking resides not in the foot, nor in the
hand, nor in the back, but in the head and its internal parts?

The moral life of man particularly reveals itself in the lines, marks,
and transitions of the countenance. His moral powers and desires, his
irritability, sympathy, and antipathy, his facility of attracting or
repelling the objects that surround him--these are all summed up in, and
painted upon, his countenance when at rest.

Not only do mental and moral traits evi