though in one word, it might

also be

called a wolfish look-lean, cruel, hungry, grinning.

When treating of the Greek Nose, we stated that the Nose of Milton expanded into the Cogitative form when, in the latter part of his life, he was compelled to turn his thoughts anxiously and seriously to the condition of his unhappy country, and when, with a holy and unswerving determination he devoted his whole soul to the composition of a poem, whose fame should be co-extensive with the world whose creation it described. We then claimed this instance of change of form coincident with change of character, as a proof of the correctness of the hypothesis. It was however a superfluous precaution, for the coincident change is equally true in almost every instance of the Cogitative Nose. No man can alter the profile of his Nose, but he may increase its latitudinal diameter. As to the former, he must submit to have it what shape God pleases; as to the latter, he may make it almost any shape he himself pleases for the one indicates acquired habits, the other inherent properties.

The Cogitative Nose expands with expanding thoughts and is therefore rarely, if ever, much developed in youth; neither, on the other hand, is the very sharp or Non-cogitative Nose frequently visible in early life, for there are few to whom God has not given the elements of thought. It is our own faults, therefore, if we throw away the talents bestowed upon us, and suffer our minds to degenerate into inanity and our Noses into sharpness.

For this reason, it is a laudable ambition in a young man to cultivate a Cogitative Nose, for he can only do so by cultivating his mind. And, forasmuch as it is the only part of the Nose which is under the control of the owner, so it is that which can be most distinctly judged of and its expansion watched; for, though the owner can never see the perfect profile of his Nose, he may always form a correct estimate of its breadth. We should be quite justified in adding this to the numerous proofs of design in the adaptation of the human body to the soul, but as many persons cannot surmount a certain sense of the ridiculous in the subject before us, we forbear. Those who are impressed with the

truth of our system will at once admit the inference, and perceive its value in Natural Theology.*

As it has been deemed unnecessary to extend the present chapter with any biographical or critical sketches of the examples adduced in corroboration of Class III., we will devote the next to the more useful task of inquiring how a Cogitative Mind and its certain accompaniment, a Cogitative Nose, may be acquired.

* We trust no one will misunderstand these observations, but give us credit for making them sincerely and with all reverence; firmly convinced as we are, that if the system is true, it must, like all other sciences furnish its quota of proofs of design in the universe.

CHAPTER V.

HOW TO GET A COGITATIVE NOSE.

It is a great and prevalent mistake to imagine that a Cogitative mind (and Nose) is to be acquired by reading alone. It is almost certain that, as books multiply, Cogitative Minds decrease, for how is a man to think, if all his thinking is done for him? The mind, when constantly supplied with extraneous thoughts must, without great care, lose the habit of generating internal ones. All the greatest thinkers have been the first in their department of thought. Homer, Dante, Chaucer, Shakspere, Bacon, &c. These men, as com

pared with even mediocre men in our day,

had very little learning, but they had vast wisdom.

Read Bacon's Novum Organum and Sylva for instance, and see how few facts there are in them but such as are either now known to, or laughed at, by every school-boy; yet direct your attention to the train of thought, to the generalizations from these simple facts, to the originality of the deductions, and behold how the dwarf in Knowledge becomes a giant in Wisdom! It is even true that Bacon was behind his cotemporaries in many matters of mere knowledge; yet the majesty of his wisdom was so vast that it still rules, and ever must rule, the world of science.

So, as on the one hand, a man may have wisdom and yet want knowledge; on the other, he may have all knowledge and be able to discourse of all things, from the hyssop to the cedar, and yet want wisdom. It is of no use to read and accumulate facts if we do not also think. Better indeed to think and never read, than read and not think. If a man does not think for himself, if he does not originate ideas, if books are not to him only the elements of