sions which are predominant in the creature that appears in his countenance. Accordingly, he gives the prints of several faces that are of a different mould, and by a little overcharging the likeness, discovers the figures of these several kinds of brutal faces in human features*. I remember, in the life of the famous Prince of Condé, the writer observes, the face of that prince was like the face of an eagle, and that the prince was very well pleased to be told so. In this case, therefore, we may be sure that he had in his mind some general implicit notion of this art of physiognomy which I have just now mentioned; and that when his courtiers told him his face was made like an eagle's, he understood them in the same manner as if they had told him, there was something in his looks which showed him to be strong, active, piercing, and of a royal descent. Whether or no the different motions of the animal spirits, in different passions, may have an effect on the mould of the face when the lineaments are pliable and tender, or whether the same kind of souls require the same kind of habitations, I shall leave to the consideration of the curious. In the mean time, I think nothing can be more glorious than for a man to give the lie to his face, and to be an honest, just, good-natured man, and in spite of all those marks and signatures which Nature seems to have set upon him for the contrary. This very often happens among those, who, instead of being exasperated by their own looks, or envying the looks of others, apply themselves entirely to the cultivating of their minds, and getting those beauties which are more lasting and more ornamental. I have seen many an amiable piece of deformity; and * This doubtless refers to Baptista della Porta's famous book De humana Physiognomia: which has run through many editions both in Latin and Italian. He died in 1615. have observed a certain cheerfulness in as bad a system of features as ever was clapped together, which hath appeared more lovely than all the blooming charms of an insolent beauty. There is a double praise due to virtue, when it is lodged in a body that seems to have been prepared for the reception of vice; in many such cases the soul and the body do not seem to be fellows. Socrates was an extraordinary instance of this nature. There chanced to be a great physiognomist in his time at Athens, who had made strange discoveries of men's tempers and inclinations by their outward appearances. Socrates's disciples, that they might put this artist to the trial, carried him to their master, whom he had never seen before, and did not know he was then in company with him. After a short examination of his face, the Physiognomist pronounced him the most lewd, libidinous, drunken old fellow that he had ever met with in his whole life. Upon which the disciples all burst out a laughing, as thinking they had detected the falsehood and vanity of his art. But Socrates told them that the principles of his art might be very true, notwithstanding his present mistake; for that he himself was naturally inclined to those particular vices which the physiognomist had discovered in his countenance, but that he had conquered the strong dispositions he was born with, by the dictates of philosophy*. We are indeed told by an ancient authort, that Socrates very much resembled Silenus in his face; which we find to have been very rightly observed from the statutes and busts of both that are still extant, as well as on several antique seals and precious stones, which are frequently enough to be met with * Cicer. Tusc. Qu. 5. et De Fato, in the cabinets of the curious. But, however observations of this nature may sometimes hold, a wise man should be particularly cautious how he gives credit to a man's outward appearance. It is an irreparable injustice we are guilty of towards one another, when we are prejudiced by the looks and features of those whom we do not know. How often do we conceive hatred against a person of worth, or fancy a man to be proud or ill-natured by his aspect, whom we think we cannot esteem too much when we are acquainted with his real character? Dr. Moore, in his admirable System of Ethics, reckons this particular inclination to take a prejudice against a man for his looks, among the smaller vices in morality, and, if I remember, gives it the name of a prosopolepsia.* L No. 87. SATURDAY, JUNE 9, 1711. -Nimiùm ne crede colori. VIRG. ECL. ii. 17. Trust not too much to an enchanting face. DRYDEN. IT has been the purpose of several of my speculations to bring people to an unconcerned behaviour, with relation to their persons, whether beautiful or * A Greek word, used in the N. T. Rom. ii. 11, and Eph. vi. 9; where it is said that God is no respecter of persons.' Here it signifies a prejudice against a person formed from his countenance, &c. too hastily. defective. As the secrets of the Ugly Club were exposed to the public, that men might see there were some noble spirits in the age, who were not at all displeased with themselves upon considerations which they had no choice in; so the discourse concerning Idols tended to lessen the value people put upon themselves from personal advantages and gifts of nature. As to the latter species of mankind, the beauties, whether male or female, they are generally the most untractable people of all others. You are so excessively perplexed with the particularities in their behaviour, that, to be at ease, one would be apt to wish there were no such creatures. They expect so great allowances, and give so little to others, that they who have to do with them find in the main, a man with a better person than ordinary and a beautiful woman might be very happily changed for such to whom Nature has been less liberal. The handsome fellow is usually so much a gentleman, and the fine woman has something so becoming, that there is no enduring either of them. It has therefore been generally my choice to mix with cheerful ugly creatures, rather than gentlemen who are graceful enough to omit or do what they please; or beauties who have charms enough to do and say what would be disobliging in any but themselves. Diffidence and presumption, upon account of our persons, are equally faults; and both arise from the want of knowing, or rather endeavouring to know, ourselves, and for what we ought to be valued or neglected. But indeed I did not imagine these little considerations and coquetries could have the ill consequence as I find they have by the following letters of my correspondents, where it seems beauty is thrown into the accompt, in matters of sale, to those who receive no favour from the charmers. "MR. SPECTATOR, "AFTER I have assured you I am in every respect one of the handsomest young girls about town, I need be particular in nothing but the make of my face, which has the misfortune to be exactly oval. This I take to proceed from a temper that naturally inclines me both to speak and to hear. "With this account you may wonder how I can have the vanity to offer myself as a candidate, which I now do, to a society where the Spectator and Hecatissa have been admitted with so much applause. I don't want to be put in mind how very defective I am in every thing that is ugly: I am too sensible of my own unworthiness in this particular, and therefore I only propose myself as a foil to the club. "You see how honest I have been to confess all my imperfections, which is a great deal to come from a woman, and what I hope you will encourage with the favour of your interest. "There can be no objection made on the side of the matchless Hecatissa, since it is certain I shall be in no danger of giving her the least occasion of jealousy and then a joint-stool in the very lowest place at the table, is all the honour that is coveted by "Your most humble "June 4." "and obedient servant, "P. S. I have sacrificed my necklace to put into the public lottery against the common enemy. And last Saturday about three o'clock in the afternoon, I began to patch indifferently on both sides of my face." |