those which have been subjected to another,
makes it certain that the former conclusion is not consistent with the
laws of nature, and that the second is.

Everything, therefore, concurs to prove my assertion, to wit--that it is
not form, whether of the body or of the parts, which gives rise to the
habits of animals and their manner of life; but that, on the contrary,
in the habits, the manner of living, and all the other circumstances of
environment, we have those things which in the course of time have built
up animal bodies with all their members. With new forms new faculties
have been acquired, and little by little nature has come to shape
animals and all living things in their present forms.

JOHANN LAVATER

Physiognomical Fragments

Johann Caspar Lavater, the Swiss theologian, poet, and
physiognomist, was born at Zuerich on November 15, 1741. He began
his public life at the age of twenty-one as a political reformer.
Five years later he appeared as a poet, and published a volume of
poetry which was very favourably received. During the next five
years he produced a religious work, which was considered heretical,
although its mystic, religious enthusiasm appealed to a
considerable audience. His fame, however, rests neither on his
poetry nor on his theology, but on his physiognomical studies,
published in four volumes between 1775-78 under the title
"Physiognomical Fragments for the Advancement of Human Knowledge
and Human Life" ("Physiognomische Fragmente zur Befoerderung des
Menschenkenntniss und Menschenliebe"). The book is diffuse and
inconsequent, but it contains many shrewd observations with respect
to physiognomy and has had no little influence on popular opinion
in this matter. Lavater died on January 2, 1801.

_I.--The Truth of Physiognomy_

There can be no doubt of the truth of physiognomy. All countenances, all
forms, all created beings, are not only different from each other in
their classes, races, kinds, but are also individually distinct. It is
indisputable that all men estimate all things whatever by their external
temporary superficies--that is to say, by their physiognomy. Is not all
nature physiognomy, superficies and contents, body and spirit, external
effect and internal power? There is not a man who does not judge of all
things that pass through his hands by their physiognomy--there is not a
man who doe