Having already treated at some length of the Romano-Greek Nose (Sub-class I⁄II.), it is unnecessary to enlarge here upon its close ally the Greco-Roman II⁄I. Of course they are somewhat similar in appearance and character; only as in every compound form, one simple one will generally prevail—Nature, like a bad cook, not always mixing her ingredients in due proportions—it is necessary to distinguish them into different sub-classes. A noticeable predominance of one form will at once indicate to which sub-class a Nose belongs, and the character will be found to be affected accordingly. Thus a Romano-Greek Nose indicates a more energetic and less refined character than a Greco-Roman. But these are the minutiæ of the science, with which it is not advisable at present to embarrass the reader. [Illustration: BYRON. ] CHAPTER IV. OF THE COGITATIVE NOSE. CLASS III.—THE COGITATIVE, or Wide-Nostrilled Nose, is, as its secondary name imports, wide at the end, thick and broad, not clubbed, but _gradually_ widening from below the bridge. The other Noses are seen in profile, but this in full face. It indicates a Cogitative mind, having strong powers of Thought, and given to close and serious Meditation. Its indications are of course much dependent on the form of the Nose in profile, which decides the turn the Cogitative power will take. Of course it never occurs alone, and is usually associated with Classes I. and II. rarely with IV., still more seldom with V. and VI. The entire absence of it produces the “sharp” Nose, which is not classified, a sharpness is only a negative quality, being defect of breadth, and therefore indicates defect of Cogitative power. It is manifest that without some portion of the Cogitative power, _i. e._, the capacity of concentrating the thoughts earnestly and powerfully in one focus, no character can be truly great. It is therefore a quality essential to high and durable eminence in every department of life. It matters not what a man’s natural talents may be, they will be utterly useless, or worse than useless, if he has not schooled his mind into habits of concentrated thought. It is the want of this severe training which causes so many men of fine talents to be a burden to themselves and others. How frequently have we to lament the humiliating spectacle of a great genius—as the phrase is—flitting about from pursuit to pursuit, without any settled end or aim; now attempting this thing, now dabbling in that; doing all things tolerably well, but nothing perfectly; aiming at everything, but holding fast to nothing; and merely from want of steady settled habits of thought! How melancholy is it to reflect that the want of self-training in early life has converted the blessing of talents into a curse, and turned the fine wheat of heaven’s planting into the rank tares of Hell!