lined with thought; beautiful and without meaning are their faces.
And, truly, of all the good things that will happen with the full renascence of cosmetics, one of the best is that surface will finally be severed from soul. That damnable confusion will be solved by the extinguishing of a prejudice which, as I suggest, itself created. Too long has the face been degraded from its rank as a thing of beauty to a mere vulgar index of character or emotion. We had come to troubling ourselves, not with its charm of colour and line, but with such questions as whether the lips were sensuous, the eyes full of sadness, the nose indicative of determination. I have no quarrel with physiognomy. For my own part, I believe in it. But it has tended to degrade the face æsthetically, in such wise as the study of cheirosophy has tended to degrade the hand. And the use of cosmetics, the masking of the face, will change this. We shall gaze at a woman merely because she is beautiful, not stare into her face anxiously, as into the face of a barometer.
How fatal it has been, in how many ways, this confusion of soul and surface! Wise were the Greeks in making plain masks for their mummers to play in, and dunces we not to have done the same! Only the other day, an actress was saying that what she was most proud of in her art—next, of course, to having appeared in some provincial pantomime at the age of three—was the deftness with which she contrived, in parts demanding a rapid succession of emotions, to dab her cheeks quite quickly with rouge from the palm of her right hand, or powder from the palm of her left. Gracious goodness! why do not we have masks upon the stage? Drama is the presentment of the soul in action. The mirror of the soul is the voice. Let the young critics, who seek a cheap reputation for austerity, by cavilling at “incidental music,” set