ments and primary forms of the mineral are found in the human body and are illustrated and revealed in his face,-the most wonderful evidence of the harmony of Nature's laws in the universe.

Fig. 2, shown below, discloses the supremacy of the law of form in several of the best-known minerals.

In the shells of the ocean we observe that the same laws govern their formation, and that the "mollusk forms a perfect geometrical curve, and proportions the size of its valves to the distance between them."

A, B. C, common salt; D. quartz; E, F, G, snow; H, sulphur: I, J, gold; K, L, diamond. Common salt crystallizes in cubical forms, as shown in A, B, C. Quartz, D, always crystallizes in six-sided pyramids. Snow assumes many forms, yet they all express the dominance of the number six, as exhibited by the diagrams E, F, G. Sulphur appears in octahedral forms, and is yellow in color, as in H. Gold, I, J, has several forms and is of a yellowish color; its crystals are cubical. The diamond, K, L. is a crystallized carbon, and is found in octahedrons, dodecahedrons, and other complex forms. After cutting it appears in various forms, as seen in the above figure. [NOTE.-These illustrations are from works on mineralogy by Prof. J. B. Dana.]

Mathematical law governs in the vegetable kingdom, and regulates by number the petals, sepals, stamens, pistils, and leaves upon every blossom and branch. In the human family the number of bones, muscles, joints, etc., proves its dominance, and wherever we look we must admit that these three great laws are universal and general. It is thus shown that man, in himself, in his own. person, typifies all creation, proving that he is the very essence, the subtle, refined organization or force evolved from all forces, powers, causes, and chemical activities in the universe, and that the face of man reveals the action of all these laws.

A correct understanding of this grand organization is the first science in the world, the first in importance to each one of us. It has its laws, which are exact and yet complex; but where is the reader skillful enough to understand them? As Nature is perfect in her works, and has made few laws so mysterious as not to be comprehended, is it not natural, then, to infer that man is capable of understanding his own organization and the laws which govern it? He may, if he will but seek the truth and fear not.

As the dial is to the clock, so is the face to man; it is his exponent, morally, mentally, and physically; on it are written not only his mental powers, his moral strength or weakness, but also his physical capacities, powers, weaknesses, predispositions to health and disease, and there is no one of ordinary capacity who cannot perceive these signs almost at a glance. The importance of this knowledge is incalculable. Inasmuch as we all have to pass our days in intercourse with our fellows, it is of the greatest importance not only that we should understand ourselves, but also that we should be able to comprehend to a nicety all with whom we associate, not merely for our protection and the pleasure we may derive from it, but also for the good we may do. Again, this knowledge will teach us that what we now call "charity" in overlooking the faults and weaknesses of others is but simple justice, for it is not just to expect something different of an organization than Nature has given it power to accomplish. Therefore, we may spare our charity and, through knowledge, give justice.

The three grand divisions of the face-namely, the Chemical, the Architectural, and the Mathematical-have also their subdivisions. The Chemical includes and reveals the signs for the moral, the domestic, and the supplyant powers; the Architectural, the faculties which indicate the building, artistic, religious, and literary traits; and the Mathematical includes the reasoning powers, which are the chief faculties in numerical demonstration.

Within the three grand divisions of the face we find the facial indications of fire different systems of functions which create the different forms of man, and which are always found in combination, but in different degrees of development in different persons. These are named the Vegetative, the Thoracic, the Muscular, the Osseous, and the Brain and Nerve systems. Upon the different degrees of development of these several conformations depends man's power for being mainly either chemical, architectural, or mathematical

The organization, which is mainly chemical in its operation and effects, is known by a predominance of the vegetative system, and is accompanied most largely by all those functions which serve to supply the body with material, and for the protection and pro

creation of the race. The functions included in this division of the organism are those of digestion, reproduction, respiration (through the mouth), secretion, excretion, and growth. These functions are productive of the following faculties: Conscientiousness, Firmness, Benevolence, Amativeness, Love of Children, Mirthfulness, Approbativeness, Modesty, Self-esteem, Friendship, Digestion, Bibativeness, Sanativeness, Hospitality, Pueumativeness, Color, Economy, Love of Home, and Patriotism. These include in their action all the laws common to vegetable life, and the development of all these traits proceeds mainly from chemical action, as, for instance, the sustentation of the body and the procreation of the race. These operations are almost entirely chemical.

The architectural division is shown by a predominance of the muscular, thoracic, and osseous systems, which embrace within their own action almost all of the principles of mechanical forces, such as the different lever powers, different principles of valves, and the representation of a pulley (in the action of the superior oblique muscle in rotating the eye); also other mechanical powers which will be mentioned hereafter. The traits indicated in this division are: Force, Resistance, Secretiveness, Hope, Cautiousness, Analysis, Imitation, Ideality, Sublimity, Human Nature, Constructiveness, Acquisitiveness, Veneration, Executiveness, Self-will. Credenciveness, Prescience, Observation, Memory of Events, Form, Size, Weight, Order, Calculation, Locality, Music, Time, Language. You will observe by these names that the artistic and religious faculties are included in this as subdivisions.

The mathematical division of the face has its work performed mainly by the brain and nerve system. The faculties shown in this division are named Time, Order, Causality, Comparison, Intuition. The several systems of the body and faculties of the mind act and react upon each other and sustain inter-relations to each other, but each division is mainly sustained by the action of the system to which the several different parts of the face indicate it as belonging.

As I have before stated, the principles of physiognomy are founded on the same general laws which underlie all matter, but they have for their demonstration special laws. When we reflect that brain-matter in the form of nerves and nervous ganglia, as well as the muscles, are instrumental in producing mental manifestations, we must at once conclude that the rather contracted views and theories of the ancient metaphysicians and modern phrenologists must give way to more extended and well-demonstrated facts. The entire surface of the body, being covered with a cuticle upon which a fine net-work of nerves ramifies, gives us a very extensive sense-organ, and makes us cognizant of temperature,

tactile sensations, and pressure, and by the aid of these several sensations very many mental impressions are conveyed.

The theory of mind which is set forth in this system of physiognomy is more comprehensive than any which has been given hitherto. Many advanced and eminent scientists and physicians to the insane have recently become imbued with the idea that the brain is not the sole and exclusive mental organ, but that the muscles and the nervous ganglia and plexuses of human and animal organisms may be of a mental character and exhibit or assist in illustrating mental manifestations. Not only is the idea held that the nerves and muscles are contributive to mental power and expression, but it is found that the several organ-systems within the body, as, for example, the heart, the liver, the lungs, the glands, and kidneys, also promote and are the direct cause of what has hitherto been held to be produced by brain-power exclusively. This supposition arises probably from the fact that all of these organs have representation in the brain through their connection with the great sympathetic chain of nerves and ganglia, entitled the nervus vagus. Among those who advocate this theory as probable I may mention George Henry Lewes, Dr. Henry Maudsley, Dr. Alexander Bain, and Dr. J. Lauder Lindsay,-men whose opinions are received with credence and respect.

Those who have passed years in the study and investigation of any branch of science are presumed to be more learned on the subject of their pursuit than those who have given it little attention, and I hold that the opinions of the former are entitled to the credence and respect of the latter. Believing this most fully, I append the following extract from the work of Dr. Alexander Bain, who, in his celebrated volume entitled "Mind and Body," remarks as follows:

Yet although the brain is by pre-eminence the mental organ, other organs co-operate; more especially the senses, the muscles, and the great viscera. So far as concerns the entire compass of our feelings or emotions it is the universal testimony of mankind that these have no independent spiritual subsistence, but are in every case embodied in our fleshly form. This very strong and patent fact has been kept out of view in the multifarious discussions respecting the immaterial soul. Apparent as it is to the vulgar, and intently studied as it has been by the sculptor, the painter, and the poet, it has been disregarded both by metaphysicians and by theologians when engaged in settling the boundaries of mind and body.*

On this same point Dr. Henry Maudsley observes:—

We cannot limit a study of mind even by a full knowledge of the functions of the nervous and muscular systems; the organic system has most certainly an essential part in the constitution and functions of mind.† * Mind and Body, Alexander Bain. LL.D. (Humboldt Library), pp. 2 and 3. + Body and Mind, Henry Maudsley, M.D., p. 34.

Elsewhere he remarks:

The internal organs are plainly not the agents of their special functions only, but by reason of the intimate consent or sympathy of functions they are essential constituents of our mental life.*

In corroboration of the views of the highly respected gentlemen above quoted, I add the following from the pen of George Henry Lewes, who observes:—

I do not agree in the opinion respecting the brain as the organ of the mind; one of the principal conclusions to which fact and argument will direct us in these pages will be that the brain is only one organ of the mind, and not by any means the exclusive centre of consciousness. It will be understood by the word Mind we do not designate the intellectual operations only. But the word Mind has a broader and deeper signification; it includes all sensation, all volition, and all thought. It means the whole psychical life, and this psychical life has no one special centre any more than the physical life has one special centre; it belongs to the whole and animates the whole. The brain is a part of this whole, a noble part, and its functions are noble, but it is only the organ of special mental functions. It is not the exclusive sensorium, and its absence does not imply the absence of all consciousness. It cannot, therefore, be considered as the organ, but only as one organ of the mind.†

The following from the work of Dr. J. Lauder Lindsay, entitled "Mind in the Lower Animals," will not be without interest, and is entitled to our respect in consideration of the source whence it emanates. Dr. Lindsay has been for many years at the head of an institution for the insane in Scotland, and is also a Fellow of the Royal Society of England. His investigations of diseased mental peculiarities of the insane have opened the way to an understanding of the locale of the mind, and he states his belief of its location and action thus. He remarks:

The student of comparative psychology cannot too soon divest himself of the erroneous popular idea that brain and mind are in a sense synonymous; that the brain is the sole organ of the mind; that mind cannot exist without brain; or that there is any necessary relation between the size, form, and weight of the brain and the degree of mental development. Even in man there is no necessary relation between the size, form, and weight of the brain and the degree of mental development, while the phenomena of disease in him show to what extent lesions of cerebral substance occur without affecting the mental life. Physiologists are gradually adopting or forming a more and more comprehensive conception of mind, and are coming to regard it as a function or attribute not of any particular organ or part of the body, but of the body as a whole.

Long ago the illustrious Milton, discoursing of mind and its seat, properly described the human mind as an attribute of man's body as a whole. In various forms and words this view has been expressed in recent times by Muller, Lewes, Laycock, Bashman, Bastian, Maudsley, Carpenter,