foreheads, let me be rightly understood, I mean flat only between and above the eyebrows, in men of great wisdom. Much, indeed, depends upon the position, and curve, of the outline of the forehead.)

6.

"No animal has so much brain as man. Were the quantity of brain in two of the largest oxen compared to the quantity found in the smallest man, it would prove to be less. The nearer reason the more brain."

7.

"Large oranges have thick skins, and little juice. Heads of much bone and flesh have little brain. Large bones, with abundance of flesh and fat, are impediments to mind."

8.

"The heads of wise persons are very weak, and susceptible of the most minute impressions."

(Often, not always. And how wise? Wise to plan, but not to execute. Active wisdom must have harder bones. One of the greatest of this earth's wonders is a man in whom the two qualities are united; who has sensibility even to painful excess, and colossal courage to resist the impetuous torrent, the whirl

pool, by which he shall be assailed. Such characters possess sensibility from the tenderness of bodily feeling; and strength, not so much in the bones, as in the nerves.)

9.

Galen says, a thick belly a thick understanding."-(And I, with equal truth, or falsehood, may add, a thin belly a thin understanding. Remarks so general, which would prove so many able and wise men to be fools, I value but little. A thick belly certainly is no positive token of understanding. It is rather positive for sensuality, which is detrimental to the understanding; but abstractedly, and unconnected with other indubitable marks, I cannot receive this as a general proposition.)

10.

Aristotle holds the smallest heads to be the wisest. (But this, with all reverence for so great a man, I think was spoken without reflection. Let a small head be imagined on a great body, or a great head on a small body, each of which may be found in consequence of accidents that excite or retard growth; and it will be perceived that, without some more definite distinction, neither the large nor the small head is, in itself,

wise or foolish. It is true that large heads, with short triangular foreheads, are foolish; as are those large heads which are fat, and incumbered with flesh; but small, particularly round heads, with the like incumbrance, are intolerably foolish; and, generally, possess that which renders their intolerable folly more intolerable, a pretension to wisdom.)

11.

"Small persons are the better for having a head somewhat large, and large persons when the head is somewhat small."

(This may be suffered while it extends no further than somewhat, but the best, certainly, is when the head is in such proportion to the body that it is not remarkable either by being large or small.)

66

12.

Memory and imagination resemble the understanding, as a monkey does a man."

13.

"It is of no consequence to the genius whether the flesh be hard or tender, if the brain do not partake of the same quality; for experience tells us, that the latter is very often of a different temperament to the other parts of the body: but when both the brain and the flesh are tender they betoken ill to

the understanding, and equally ill to the imagination."

14.

"The fluids which render the flesh tender are phlegm and blood; and these being moist, according to Galen, render men simple and stupid. The fluids, on the contrary, which harden the flesh, are choler and melancholy (or bile) and these generate wisdom and understanding. It is therefore a much worse sign to have tender flesh than rough; and tender signifies a bad memory, with weakness of understanding and imagination."

(If I may so say, there is an intelligent tenderness of flesh, which announces much more understanding than do the opposite qualities of rough and hard, I can no more class coriaceous flesh as the characteristic of understanding, than I can tenderness of flesh, without being more accurately defined, as the characteristic of folly. It will be proper to distinguish between tender and porous, or spungy; and between rough and firm, without hardness. It is true that the spungy is less substantial than the firm flesh. Quorum perdura caro est, i tardo ingenio sunt; quorum autem mollis est, ingeniosi. Aristot. Lib. III. What ontradiction! which however vanishes if we translate perdura coriaceous and rough, and mollis, fine, not porous, tender.)

15.

"To discover whether the quality of the brain corresponds with the flesh, we must examine the hair. If this be black, strong, rough, and thick, it betokens strength of imagination and understanding.”—(Oh no! Let not this be expressed in such general terms. I, at this moment, recollect a very weak man, by nature weak, with exactly such hair. This roughness (sprödigkeit) is a fatal word, which, taken in what sense it will, never signifies any thing good.)—“ But, if the hair be tender and weak, it denotes nothing more than goodness of memory." (Once more too little; it denotes a finer organization, which receives the impression of images at least as strongly as the signs of images.)

16.

"When the hair is of the first quality, and we would further distinguish whether it betokens goodness of understanding, or imagination, we must pay attention to the laugh. Laughter betrays the quality of the imagination."-(And, I add, of the understanding, of the heart, of power, love, hatred, pride, humility, truth, and falsehood. Would I had artists who would watch for, and design, the outlines of laughter! The physiog