In this paragraph the great philosopher shows that he recognizes the influence of the motion of the earth upon our lives in a limited manner only, but at the same time proves that he did not go to the foundation of the subject, for had he done so he would have found that the motions of the planet, or the motions of the entire solar system, primarily are instrumental not only in " developing life," but that they also give form to all organic life, for, as the rotatory motions of the planets and solar system produce the spherical shape of the bodies influenced, so these same motions in connection with electricity, gravitation, and magnetism set up a sphericity of motion in all of the created processes of cell-building. The same motion is characteristic of the motion of the circulation of the blood in its entire course through the heart and veins, and is also manifested by the rotatory motions of all the juices of the body, as well as of the sap and juices in the various classes of vegetable life. We might follow out the course and influence of this law of motion (although it is complex, I admit), and show that as it is influential and all-pervading, not only in the initiation of life in its most comprehensive sense, but is equally potent in declaring its effects upon our pathway through life; in short, it must exert a regulative influence upon all our movements, in individual and associated efforts, hence controls our destiny.

It must be apparent to all those who observe closely and reflect deeply that the movements and conditions of the earth, and other planets as well, have a direct bearing upon the life and destiny of all created beings. There were, doubtless, many grand truths mingled with grave errors in ancient astrology, but, inasmuch as our forms are dependent primarily upon the movements of the solar system, it would not be too great a tax upon our credulity to believe that in many ways the various aspects, conditions, and movements of the heavenly bodies exert a mighty and controlling influence upon our lives. The subject may be too vast and complex for finite minds to grasp completely, yet we know that the appearance of the "sun-spots" is simultaneous with great and important changes in the atmospheric conditions of our own planet. These changes and conditions affect the health and lives of thousands, as the reports of the meteorologists prove; hence, their destiny is influenced by certain changes in the sun, for whatever produces changes in the health of men affects their plans and purposes. The ideas of the ancient astrologers may yet, in part at least, be proven to have a scientific foundation.

As our present knowledge of chemistry grew out of ancient alchemy, and as astronomy derived many of its important truths from the observations and the speculations of the superstitious

astrologers, and as astronomy lies at the foundation of all laws and sciences and is based upon mathematical certainty, it would seem that its laws should be in direct relation to our pathway through life and have a governing influence upon human affairs and destinies. I am greatly influenced in the belief that this may be (in the course of time) scientifically proven through my knowledge of the astronomical basis of form, as well as by the striking coincidences which exist between the calculations of certain astrologers and the laws of scientific physiognomy. I am aware that I am now getting into deep water, but if science is to be useful to man its most important application is in the line of prevision (foreknowing), as has been noted by the most eminent minds, and astronomy and the sciences arising out of it are dependent upon mathematical calculations which predict from certain present indications what the future progress, aspects, and conditions of the planets and the weather of our own habitation will be at certain fixed and definite times. The meteorologist foresees and predicts a storm which will pursue a certain path and affect a certain area, and directly the signal service telegraphs its warnings, and thus the mariner is enabled to shape his course so as to avoid the threatened danger. The astronomer by his calculations is able to predict with certainty the eclipses for hundreds of years to come, and other planetary changes which affect life here. Hence this science is most eminently "previsional" in its operations. The physiognomist, reading the face of man, reveals his weaknesses as well as his powers, and by this knowledge is able (with as great certainty as the astronomer) to prognosticate what will be the result of the weaknesses which threaten if not averted by hygienic measures. He is also able to state what will be the future course of conduct, mentally and morally, to a certain large extent, for a square-built man will, in the main, act from conscientious motives, and exhibit scientific or mechanical powers; a friendly man will always have friends, on the principles that "like attracts like" and that "we receive that which we give." Here, again, prevision (foreseeing) provides against suffering and assists man in shaping his pathway through life. This same application of the previsional character of every science may be extended indefinitely, and is applied constantly in mechanism particularly (for this is based upon mathematical laws), as well as to all trades and professions, the followers of which may make the application unconsciously, yet it is nevertheless present and potent.

The elementary principles of form, weight, motion, and number, as in mechanical movements, are all embodied in the human organism, and are outwardly exhibited by mechanism, artistic and

scientific works. Man is but a part of "one stupendous whole," as we shall have every reason to believe as we progress in the study of scientific physiognomy. The great French philosopher, Comte, recognized the intimate relation between universal existence and mathematical law, and he expresses his sense of it thus. He observes:

It is necessary for physiologists to have geometrical and mechanical knowledge to understand the structure and the play of the complex apparatus of the living, and especially of the animal, organism. The laws of equilibrium and motion are, as we saw when treating of them, absolutely universal in their action, depending wholly on the energy and not at all on the nature of the forces considered, and the only difficulty is in their numerical application in cases of complexity. Thus, discarding all idea of a numerical application in biology, we perceive that the general theorems of statics and dynamics must be steadily verified, in the mechanism of living bodies, on the rational study of which they cast an indispensable light. The highest orders of animals act in repose and motion like any other mechanical apparatus of similar complexity, with the one difference, of the mover, which has no power to alter the laws of motion and equilibrium. The participation of rational mechanics in positive biology is thus evident. Mechanics cannot dispense with geometry, and, besides, we see how anatomical and physiological speculations involve considerations of form and position. *

America has given to the world a philosopher who has perhaps grasped a profounder idea of the unity of law than any philosopher of ancient or modern times, and from his work I have received much instruction, as well as the verification of my theories upon the "Basic Principles of Form." Mr. Stephen Pearl Andrews, in his "Basic Outlines of Universology," formulates a universal basis for everything in existence, and this basis is Number. It is a daring, comprehensive, and masterly undertaking, and its laws can be applied to all other theories, facts, systems, and objects in the universe if they present truthful aspects. I had made all the discoveries pertaining to the law of form as applied to scientific physiognomy before I read Mr. Andrews' work, and I was both delighted and sustained by the support which his larger conceptions and generalizations afforded me. In my own department of research I am constantly surprised and gratified at the breadth of his philosophy and the manifold applications of its logic which I am enabled to make. Just here a temptation arises to give the reader some extended quotations from his work, trusting that as they progress in physiognomy, more particularly as they advance in the practical division, they will see more and more the use and beauty of his discoveries, which both indorse and assist in explaining my own theories on the symbolism and signification of form generally.

*Comte's Positive Philosophy, pp. 325, 326.

I am here undertaking perhaps a most difficult task, that is, to give the reader a tolerably clear idea of what Mr. Andrews deems the absolute basis of all thought and all things. The more I study the subject, the more difficult becomes the undertaking; but, as it corroborates my own theories, and more particularly that of the geometric outlay of the face, as shown in Fig. 1, and as his basis corresponds to and confirms my own ideas of the ruling principles of Nature in chemistry, architecture, and mathematics, and also that these three are a unity, or, in other words, are resolvable into number primarily, I shall attempt in as brief a manner as possible to make it clear to my readers, for in order to comprehend the "grand man" we must have some knowledge of basic or universal principles. No intelligent person should be satisfied with less. And now let us proceed to investigate why and how "Number is the proper index to the whole volume of Being, the inventory and label of the contents of the universe."*

I shall now give the statement of Mr. Andrews in regard to the scope of his discoveries, and shall then proceed to show the correspondencies existing between his discoveries and my own. I hold this to be the mutual corroboration of the truth of both his and my own observations and deductions, for all sciences, if based upon natural law, will coincide and mutually expound and verify each other. Mr. Andrews has made a very free use of capitals, and I have retained his style of printing as nearly as possible. This, together with the coinage of some new verbal forms, shows the marked individuality and strongly assertive selfhood of the man. The same attributes and tendency to originate a new vocabulary are observed in all original minds; besides, the demands of a newly discovered science or principle require new forms of style and expression.

Scientific laws and observations that harmonize are a part of eternal truth, hence incontrovertible and immortal, for "a law once demonstrated is good for all time." The definition given by Mr. Andrews of the science which he has formulated is stated thus. He observes:

Universology is therefore based on finding in the determinate particular (any one thing, however minute) a General Law, or, more properly speaking, a Group of Universal Laws, as a new basis of Generalization distinct from and traversing the law or laws of Being gathered from observation; all generalization (Universal) as distinguished from observational generalization (namely, the collection of numerous facts and the deductions made therefrom). This is analytical generalization (Universal) as distinguished from observational generalization (always partial or fragmentary, or, at all events, less than Universal). It is the Interior and Vital Law of All Organization,

* Basic Outlines of Universology, S. P. Andrews, p. 191.

and hence of the Constitution of Being itself (transcendental), as distinguished from the external and dead law. It is a new or a newly discovered Scientific Entity, a New Element in Science, revolutionary, exactifying, inaugurative of New Careers, and Scientifically Supreme. *

This new element which Mr. Andrews proposes to introduce is Number, the same by which Plato, Pythagoras, and other eminent Greek philosophers sought to pierce the veil of the infinite and open up to the world the secrets of creation. Many modern philosophers have sought from this basis to deduce a law of universal application. Comte, in his " Philosophie Positive," has come perhaps the nearest to it of the moderns up to the time of the appearance of "Universology." In his system he endeavors to make mathematics the basis of all things, yet Mr. Andrews goes farther, both in simplicity and complexity, and founds upon very simple numbers the whole scheme of being, viz., the dominance of the law which he terms "the spirit of the numbers 1, 2, and 3." The arithmetical reader will immediately recognize the fact that these are basic numbers, from the combinations of which all other numerical powers proceed. He says:—

Comte has furnished the rational basis for the first of these beliefs, viz., that the fundamental principles of all science are to be sought in the mathematics by establishing the fact that the mathematics are the basis or fundamentum of the pyramid of the sciences, in virtue of their greater simplicity and generality,-properties which constitute the elementary character of this as of other elementary domains. He failed, however, to draw from the demonstration the consequence which I am here deducing from it, namely, that it is in this elementary domain of science that the first principles of all science must be sought. †

I shall now proceed to show Mr. Andrews' ideas of the supremacy of the first of these three units, and thence how they come to stand as representatives of the science of morphology or form; how, in fact, they create the sphere and cube, which he terms the "morphic measurers" of the universe, and which I find, when applied to the forms of man, to be the measurers and revelators of his character. On page 102 he remarks that "the number two (2) is the virtual basis of the whole of mathematics; more properly speaking, it is not a sum. Two (2), the first sum, is the simplest form of division; its included units being divided even before it is a sum, and division by thought lines or real lines is the Essence of Form." Of the dominance of simple numbers in all domains of thought and substance, he remarks:

If mere number is the simplest, most general, and hence the most elementary of the Domain of Thought and Being, we have next to inquire what is most simple, most general, and most elementary within this whole Ibid., page 103.

* Ibid., p. 590.

† Ibid., pp. 137, 138.