ough
constrained in this, as in many other cases where a subordinate is put
for its principal, to apply the term Beautiful to its various degrees,
yet a right apprehension of what Beauty _is_ may certainly
prevent its misapplication as to other objects having no relation to
it. Nor is this a small matter where the avoiding of confusion is an
object desirable; and there is clearly some difference between an
approach to precision and utter vagueness.

We have now to consider how far the Correspondence between the
outward form and the inward being, which is assumed by the Artist, is
supported by fact.

In a fair statement, then, of facts, it cannot be denied that with
the mass of men the outward intimation of character is certainly very
faint, with many obscure, and with some ambiguous, while with others
it has often seemed to express the very reverse of the truth. Perhaps
a stronger instance of the latter could hardly occur than that cited
in a former discourse in illustration of the physical relation of
Beauty; where it was shown that the first and natural impression from
a beautiful form was not only displaced, but completely reversed, by
the revolting discovery of a moral discrepancy. But while we admit, on
the threshold, that the Correspondence in question cannot be sustained
as universally obvious, it is, nevertheless, not apprehended that this
admission can affect our argument, which, though in part grounded
on special cases of actual coincidence, is yet supported by other
evidences, which lead us to regard all such discrepancies rather as
exceptions, and as so many deviations from the original law of our
nature, nay, which lead us also rationally to infer at least a future,
potential correspondence in every individual. To the past, indeed, we
cannot appeal; neither can the past be cited against us, since little
is known of the early history of our race but a chronicle of their
actions; of their outward appearance scarcely any thing, certainly not
enough to warrant a decision one way or the other. Should we assume,
then, the Correspondence as a primeval law, who shall gainsay it? It
is not, however, so asserted. We may nevertheless hold it as a matter
of _faith_; and simply as such it is here submitted. But faith of
any kind must have some ground to rest on, either real or supposed,
either that of authority or of inference. Our ground of faith, then,
in the present instance, is in the universal desire amongst men