be the delight and ennobling influence of this knowledge. Even the varying opinions of physiologists may be considered with advantage: one will tell you (Whyatt) that sympathies are to be referred to the soul; whilst Professor Roux considers them independent of organization and having actual existence.
We have observed that symmetry exists in statical equilibrium, i.e., when the object has acted, or been acted upon, and taken its final posit, or determined its permanent axis; whereas, expression defines itself in vitality and action; for instance, the motion of the eye gives expression, whilst its shape and motion give its symmetry.
As we have said, some important expression is sustained by the mouth, yet all who have studied the nature and philosophy of the countenance, have deemed it always essential to consider the presence and influence of the eyes as the chief ministers of the face. On the general axioms and assumed principles of phrenology and physiognomy, the difference of philosophers have been wide and various, and every age has produced disciples and new teachers.
Perhaps the Greek profile, as it represents the eye, is a characteristic of sweetness and beauty. This profile is produced by a line very slightly indented, which the forehead and nose form in youthful faces, especially of females. Nature seldom accords this form to the face in cold climates, but more often in mild and temperate ones; but where this form is seen, we see beauty. The Greeks thought the more angular the eye, the less beautiful and trustworthy the face. If the bulb of the eye is level with the orbit, there will be no effect produced of light and shade; and, therefore, little to trust or understand. Where the eye itself is placed under eyebrows which do not project, the expression is dreary and dull; in such you may fear the lower passions, such as love of money and gain, are more dominant
