Each perfect attribute, must act at once, O. M. Proud reasoner-would'st thou thus circumscribe Omnipotence? Could it indeed not will All thou surveyest from eternity? ALT. This is absurd! you argue that the will Must be eternal-yet you also fix A period to creation, which is but That will made manifest, hast thou not read In thy God's own revealment of his will? God said, "Let there be light,-and there was light!" Or principle of being. Thus e'en from O. M. Stagger'd, confounded,—yet not satisfied, That which was peaceful thou hast troubled,-that Thou hast o'erwhelmed in darkness, all that gave On the believer's dauntless brow a smile, Would'st not deprive me of the thrice sweet hope, O. M. On-on, since thou hast taught me to be hopeless, I would be fearless too! ALT. Next then, I treat of all the attributes, Whole multitudes, their peaceful dwellings, loves, Of that thou deem'st their maker ?-more than these, Curl'd up in mock'ry o'er the struggling forms, The intervals of past and coming waves, Their prayer for mercy which they found not, yet Of that thou vauntest then? Thou hast in store O. M. There is design in most things we survey, ALT. It is soon done; thy God is omnipresent, All pow'rs, all forms, all things which he hath made, If there's a God at all,—you are not free! His knowledge gave him pow'r had he not known He has done much,--but could not have done more! If an inferior, hence but the subject And creature of the pow'r thou worshippest, Since both could not be omnipresent. Thus Now it remains to prove that there is neither, O. M. Aye, I am satisfied,-'tis merely pow'r! Thy honest love O. M. Now Altamont, to other themes. ALT. Why need she speak! the hurricane is slow It is enough, I read my welcome there, LAVINIA. Aye, and my tongue confirms it. A pattern of pure virtue. Thy dear smile THE END. [They walk of together. TO THE REVEREND ROBERT TAYLOR. SIR, I am directed by a few friends of freedom, meeting at the Duke of York public house in this town, to make an offer of their thanks for the information they have derived from your writings, and for the noble example you have set in so boldly meeting persecution, even at its very teeth; and in gratitude for which, they desire me to forward the enclosed £3. for your use, being an earnest of their future endeavours, should your imprisonment be continued, and their circumstances enable them to proceed. Acknowledgement of receipt can be made through the medium of "THE LION," and believe me to be, Sir, most respectfully yours, &c. Nottingham, June 2, 1828. THOMAS HILL. Printed and Published by RICHARD CARLILE, 62, Fleet-street, where all Communications, post-paid, or free of expense, are requested to he left. The Lion. No. 25. VOL. 1.] LONDON, Friday, June 20, 1828. [PRICE 6d. PHYSIOGNOMY AND PHRENOLOGY ESSENTIAL TO THE ESTABLISHMENT OF A CORRECT MORAL PHILOSOPHY. THIS appears to be the real gradation of Mental Science and Moral Philosophy, -PHYSIOG NOMY, PHRENOLOGY,- MORAL PHILOSOPHY. PHYSIOGNOMY. Every man more or less makes for himself a science of Physiognomy and estimates character by countenance. This science is a compound of nature and art, growing out of human experience. Wherever a principle of this kind is discovered generally to exist, the more precise observer may deduce from it some system of observation, and careful judgment a rule of accuracy: and hence only can be rightly grounded a system of Moral Philosophy that shall have its basis in nature. All the lectures or writings on Moral Philosophy, which I have read, abound with error, from the circumstance of mixing Moral Philosophy with Divinity, or of deducing moral theory from the theory of an all-managing God. A ground of deduction has been erroneously made, on the supposition, that there is a natural equality of disposition among mankind; but that the inequality of practice is produced by education, or by external agents, among which the demons, good or bad, have a conspicuous share in the agency. Such a theory as this excludes the Physiognomical and Phrenological view of Moral Philosophy, and I purpose to controvert it, by showing, that Moral Philosophy can only be correctly established upon the basis of Physiognomy and Phrenology. To do this, it is not necessary to write a volume, or a series of volumes, mere bookmaking is become a vice in, and a mischief to society, if it can be done at all, it can be done in a few pages. Printed and Published by R. CARLILE, 62, Fleet Street. No. 25.-VOL. I. 3 D It will be granted by all, that there is a variety of human countenances, or forms of head and forms of face, to say nothing of colours and shades of colours, and a variety of human dispositions; and that the variety of the one is as extensive as the variety of the other. The great question is, do the two kinds of varieties correspond, so that the one may be deduced from the other? The Physiognomists assert that they do, and the Phrenologists assert that they do, so that they who unite the two sciences must come to the same conclusion. We have to deal with those who assume that education makes all the difference. I am not among those, nor do I find the Phrenologists among those, who make no account of education. There are cases enough proved to show, that education will alter the figure of the head and the form of the face. If the absolutists in education would but allow that one half of the variety depends upon first construction, we can take them by the hand and say we are agreed; but so long as they contend that education does all, we must stagger them with the multitudinous, aye, universal facts, which Physiognomy and Phrenology present; and with this one fact too, subversive of their own assumption, that education changes upon the physiognomical or phrenological principle: that where education does make a change, it changes the figure of the head, and the form or countenance of the face. The face is certainly an index of the health of the body, and in a great measure, of the sanity, experience, or extent of the mind; and, whether we will or not, we are instinctively, naturally, aye, rationally compelled to judge of the body and mind by the face physiognomically. All do it, and, therefore, though it may be difficult to define, there must be a rule and a reason in the judgment. Moral character must have some relation to the human organization, as sure as, if we describe the variety of animal passions, the whole of which may be found concentrated in the human race, we refer in offensiveness to the sheep and sporting lamb, ferocity to the wolf, fierceness to the tiger, and dignified courage to the lion: and we find the variance to be in the organization, for the principles of the mere animalization, or animal life, are the same in all animals. PHRENOLOGY. Physiognomy being the external and silent indication of the passions and character of the individual, was formerly treated of in a confined relation to the face; but phrenology is a science which treats of the envelopement and developement of the brain, and has its physiognomy in the form of the skull, as the yielding or expanding cover of the brain. The Phrenologists have somewhat improperly discarded the parentage of physiognomy, and treat of no part of the face below the eye; but they have reduced their science to a craniographical rule, by due admeasure |