ers upon the features, in
the fine cutting and chiselling of them, and removal from them of signs
of sensuality and sloth, by which they are blunted and deadened, and
substitution of energy and intensity for vacancy and insipidity, (by
which wants alone the faces of many fair women are utterly spoiled and
rendered valueless,) and by the keenness given to the eye and fine
moulding and development to the brow, of which effects Sir Charles Bell
has well noted the desirableness and opposition to brutal types, (p. 59,
third edition;) only this he has not sufficiently observed, that there
are certain virtues of the intellect in measure inconsistent with each
other, as perhaps great subtlety with great comprehensiveness, and high
analytical with high imaginative power, or that at least, if consistent
and compatible, their signs upon the features are not the same, so that
the outward form cannot express both, without in a measure expressing
neither; and so there are certain separate virtues of the outward form
correspondent with the more constant employment or more prevailing
capacity of the brain, as the piercing keenness, or open and reflective
comprehensiveness of the eye and forehead, and that all these virtues of
form are ideal, only those the most so which are the signs of the
worthiest powers of intellect, though which these be, we will not at
present stay to inquire.

Sec. 5. Secondly, of the moral feelings.

Sec. 6. What beauty is bestowed by them

The second point to be considered in the influence of mind upon body, is
the mode of operation and conjunction of the moral feelings on and with
the intellectual powers, and then their conjoint influence on the bodily
form. Now, the operation of the right moral feelings on the intellect is
always for the good of the latter, for it is not possible that
selfishness should reason rightly in any respect, but must be blind in
its estimation of the worthiness of all things, neither anger, for that
overpowers the reason or outcries it, neither sensuality, for that
overgrows and chokes it, neither agitation, for that has no time to
compare things together, neither enmity, for that must be unjust,
neither fear, for that exaggerates all things, neither cunning and
deceit, for that which is voluntarily untrue will soon be unwittingly
so: but the great reasoners are self-command, and trust unagitated, and
deep-looking Love, and Faith, which as she is above Reason, so she best
holds