these in ugliness come the eyes that gain vitality indeed out only by means of the expression of intense malignity, as in the serpent and alligator; and next to these, to whose malig nity is added the virtue of subtlety and keenness, as of the lynx and hawk; and then, by diminishing the malignity and increasing the expressions of comprehensiveness and determi nation, we arrive at those of the lion and eagle, and at last, by destroying malignity altogether, at the fair eye of the herbivorous tribes, wherein the superiority of beauty consists always in the greater or less sweetness and gentleness primarily, as in the gazelle, camel, and ox, and in the greater or less intellect, secondarily, as in the horse and dog, and finally, in gentleness and intellect both in man. And again, taking the mouth, another source of expression, we find it ugliest where it has none, as mostly in fish, or perhaps where, with out gaining much in expression of any kind, it becomes a formidable destructive instrument, as again in the alligator, and then, by some increase of expression, we arrive at birds' beaks, wherein there is more obtained by the different ways of setting on the mandibles than is commonly supposed (compare the bills of the duck and the eagle), and thence we reach the finely-developed lips of the carnivora, which nevertheless lose that beauty they have, in the actions of snarling and biting, and from these we pass to the nobler because gentler and more sensible, of the horse, camel, and fawn, and so again up to man, only there is less traceableness of the principle in the mouths of the lower animals, because they are in slight measure only capable of expression, and chiefly used as instruments, and that of low function, whereas in man the mouth is given most definitely as a means of expression, beyond and above its lower functions.

We are to take it for granted, that every creature of God is in some way good, and has a duty and specific operation

providentially accessory to the well-being of all; we are tc look in this faith to that employment and nature of each, and to derive pleasure from their entire perfection and fitness for the duty they have to do, and in their entire fulfilment of it; and so we are to take pleasure and find beauty in the magnificent binding together of the jaws of the ichthyosaurus for catching and holding, and in the adaptation of the lion for springing, and of the locust for destroying, and of the lark for singing, and in every creature for the doing of that which God has made it to do.

HUMAN BEAUTY.

We come at last to set ourselves face to face with our selves, expecting that in creatures made after the image of God we are to find comeliness and completion more exquisite than in the fowls of the air and the things that pass through the paths of the sea.

But behold now a sudden change from all former experience. No longer among the individuals of the race is there equality or likeness, a distributed fairness and fixed type visible in each, but evil diversity, and terrible stamp of various degradation; features seamed with sickness, dimmed by sensuality, convulsed by passion, pinched by poverty, shadowed by sorrow, branded with remorse; bodies consumed with sloth, broken down by labor, tortured by disease, dishonored in foul uses; intellects without power, hearts without hope, minds earthly and devilish; our bones full of the sin of our youth, the heaven revealing our iniquity, the earth rising

up against us, the roots dried up beneath, and the branch cul off above; well for us only, if, after beholding this our natural face in a glass, we desire not straightway to forget what manner of men we be.

Herein there is at last something, and too much, for that short, stopping intelligence and dull perception of ours to accomplish, whether in earnest fact, or in the seeking for the outward image of beauty:-to undo the devil's work, to restore to the body the grace and the power which inherited disease has destroyed, to return to the spirit the purity, and to the intellect the grasp that they had in Paradise. Now, first of all, this work, be it observed, is in no respect a work of imagination. Wrecked we are, and nearly all to pieces; but that little good by which we are to redeem ourselves is to be got out of the old wreck, beaten about and full of sand though it be; and not out of that desert island of pride on which the devils split first, and we after them: and so the only restoration of the body that we can reach is not to be coined out of our fancies, but to be collected out of such uninjured and bright vestiges of the old seal as we can find and set together; and so the ideal of the features, as the good and perfect soul is seen in them, is not to be reached by imagination, but by the seeing and reaching forth of the better part of the soul to that of which it must first know the sweetness and goodness in itself, before it can much desire, or rightly find, the signs of it in others.

The operation of the mind upon the body, and evidence of it thereon, may be considered under three heads :

First, the intellectual powers 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.

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 opera tion of the right moral feelings on the intellectual 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 the reins of it from her high seat: so that they err grossly who think of the right development even of the intellectual type as possible, unless we look to higher sources of beauty first. For there is not any virtue the exercise of which, even momentarily, will not impress a new fairness upon the features; neither on them only, but on the whole body, both the intelligence and the moral faculties have operation, for even all the movement and gestures, however slight, are different in their modes according to the mind that governs them, and on the gentleness and decision of just feeling there follows a grace of action, and through continuance of this a grace of form, which by no discipline may be taught or attained.

The third point to be considered with respect to the cor

poreal expression of mental character is, that there is a cer tain period of the soul culture when it begins to interfere with some of the characters of typical beauty belonging to the bodily frame, the stirring of the intellect wearing down the flesh, and the moral enthusiasm burning its way out to hea ven, through the emaciation of the earthen vessel; and that there is, in this indication of subduing of the mortal by the immortal part, an ideal glory of perhaps a purer and higher range than that of the more perfect material form. We conceive, I think, more nobly of the weak presence of Paul than of the fair and ruddy countenance of Daniel.

The love of the human race is increased by their individual differences, and the unity of the creature made perfect by each having something to bestow and to receive, bound to the rest by a thousand various necessities and various gratitudes, humility in each rejoicing to admire in his fellow that which he finds not in himself, and each being in some respect the complement of his race.

In investigating the signs of the ideal, or perfect type of humanity, we must distinguish between differences conceivably existing in a perfect state, and differences resulting from immediate and present operation of the Adamite curse.

As it is impossible that any essence short of the Divine, should at the same instant be equally receptive of all emotions, those emotions which, by right and order, have the most usual victory, both leave the stamp of their habitual presence on the body, and render the individual more and more susceptible of them in proportion to the frequency of their prevalent recurrence; added to which, causes of distinctive cha racter are to be taken into account, the differences of age and sex, which, though seemingly of more finite influence, cannot be banished from any human conception. David, ruddy and of a fair countenance, with the brook stone of deliverance in