physiognomy, but differing from it in this respect, that the former professes to judge of the character by the shape of the head, while the latter principally makes use of the form of the features and the general aspect of the countenance. Physiognomy is a science of very early date, and was strongly insisted on by many of the ancients, but among the moderns it was little cultivated by men of talents, until the publication of the work of Lavater. It must be admitted, as a matter of fact, that there are few persons of any reflection, or of any knowledge of human nature, who do not almost involuntarily exercise their judgment on the physiognomy of every new face that is presented to them. Without regard to any physiological speculation or controverted opinions, we, as it were, instinctively attach the idea of a certain disposition to a certain countenance, and regard one set of features as an index of wit and another of stupidity. Nor does this idea want the support of plausible hypothesis. The great instruments of expressing the human passions and feelings are the muscles of the face, and when any passion is strongly marked and frequently repeated, the muscles acquire a tendency to maintain this position even when the corresponding feeling ceases to exist. And further, by the frequent and powerful contraction of certain muscles, the shape of the neighbouring parts may be affected, the tendons may be permanently extended or contracted, and even the bones of the face may be somewhat altered in their form. The science of physiognomy affords indeed much scope for fancy, and it must be acknowledged, that the peculiar genius of Lavater was not the best adapted to reduce it to the strict rules of induction. His character was markked by enthusiasm rather than by judgment, and although he was very assiduous in the collection of facts, he was deficient in the power of arranging them, and drawing from them any general principles.* He in

* The biographical memoir of Lavater, which is prefixed to

forms us, that in the prosecution of his enquiry, he was influenced by a kind of mystical feeling, which he is unable to describe, and in the formation of his system he constantly appeals to a species of instinctive impression, rather than to any principles of correct reasoning. The basis of his hypothesis, if it may be so called, rests upon a fanciful division of the face into three regions, the upper part being that of the intellectual life, the middle of the moral, and the lower part of the animal life; these are supposed to be analogous to the head, chest and abdomen, and are respectively the seats of three corresponding classes of faculties. He frequently appeals to the common experience of mankind in proof of the truth of his doctrine, and he maintains that no one who does not possess, what he terms "physiognomical sensation," can become an adept in his art. "Whoever," he says, "does not discover in Haller the energetic contemplative look and most refined taste, the deep reasoner in Locke, and the witty satirist in Voltaire, even at the first glance, can never become a physiognomist."†

The positions which he labours to prove, as the foundation of the science, are, that "there is a certain correspondence of internal power and sensation with external form and figure," that every part of the face is to be regarded as the organ of a peculiar and appropriate sensation or passion, that it is by studying the lineaments of the countenance, and the changes which they experience, as depending upon the passions and mental emotions, that we are to obtain a knowledge of the character and disposition of the individual,

Holcroft's translation of his Essays, and which is principally taken from the account of his son-in-law, Gessner, shows him to have been enthusiastic, credulous, zealous and sincere.

* See particularly § 2. entitled "A word concerning the Author;" also § 5. " Of the Truth of Physiognomy;" also v. ii. § 3. p. 14. et seq. in Holcroft's Trans.

† Essays, by Holcroft, v. i. p. 118.

and that, for this purpose, we must compare the shape and relation of the different parts of the countenance with the particular traits of his character. The basis of the forehead he seems to regard as the part of the head which gives the most correct indication of the intellectual powers, but he conceives that the general form of the lower part of the face, as well as the outline of the skull,* may assist us in our examination. Although, as we have seen, he rests his doctrine so much upon an appeal to general experience and to popular feeling, yet he enters into a minute detail respecting the form of all the different parts of the face, the forehead, the eyes, the eyebrows, the nose, mouth, lips, teeth and chin; and endeavours to point out the relation which they ought to bear to each other and to the whole countenance. Considering Lavater's work as a great collection of features and countenances, it may be styled a valuable repository of facts;† but every one must perceive that his inferences are frequently not sanctioned by the premises, and that his judgment is often warped by prejudice.

The object, whether real or imaginary, of the sciences of cranioscopy and physiognomy is to distinguish between the mental faculties or dispositions of different individuals. Whatever may be our opinion respecting the origin of these differences, whether innate or acquired, and whatever may be our means of ascertain

* V. ii. p. 162.. 190. He devotes a considerable degree of attention to the form of the skull, and indicates the mode in which we are enabled to judge by its means of the nature of the character. His remarks are accompanied by a number of outline drawings, but as is commonly the case, without giving any specific rules for their application. His observations are directed to the general form of the bones of the head and face, and we find nothing in them which relates to the protuberances of the different parts of the skull, which forms the basis of Dr. Gall's system.

† Independently of any literary merit, Hunter's translation of Lavater's Essays, embellished by Holloway's engravings, constitutes a beautiful specimen of English art.

ing them, no one can doubt of their existence, even at a very early period of life. What may be called the mechanism of the human mind (an expression which is employed without intending to convey any theory respecting the ultimate cause of the intellectual phenomena) ought to form a very principal object of attention with the moralist and the public instructor, and more particularly with those engaged in the education of youth.

CHAPTER XX.

Of Varieties and Temperaments.

THE physical part of the human frame exhibits no less decisive marks of original differences in its organization than the mental. When these differences consist in obvious external characters, which attach to whole nations, or to large communities, they are called varieties; when they belong to a certain number of individuals, and are more connected with internal constitution, they are styled temperaments; and when the peculiarities exist in one individual only, idiosyn

cracies.

§ 1. Of the Varieties of the Human Species.

To determine the number of varieties into which the human race ought to be arranged, and to point out the precise features by which each of them is characterized, may be conceived to belong more properly to the province of natural history; but the cause of these varieties is a subject which strictly falls under the cognizance of the physiologist, and upon which I shall therefore proceed to offer a few observations.

And, in the first place, it will be proper to point out some of the more remarkable circumstances by which man is distinguished from all other animals, as we shall, by this means, be better able to appreciate the nature and extent of the differences between the different tribes of the human race. These circumstances are arranged by Blumenbach under the five heads of external form, internal organization, functions, mental qualities and diseases. Among the more