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But because the Nose is uninfluenced by the feelings which agitate and vary the mind, and, is, therefore, immovable and unvaried, no one will hear the theory of Nasology broached without incredulity and risibility. Because the Nose is subject only to those faculties of mind which are permanent and unfluctuating; and is, therefore, likewise permanent and unfluctuating in its form, men have paid no attention to its indications, and will, accordingly, abuse as an empiric and dotard the first Nasologist. But, is there, à priori, any thing so unreasonable in attributing mental characteristics to the Nose, when we all daily read each other’s minds in the Nose’s next-door neighbours, the eyes and mouth? Is not the à priori inference entirely in favour of a negative reply? And that, à posteriori, it may confidently be replied to in the negative will, it is hoped, presently appear.

There is here room for another long disquisition to point out the advantages of Nasology. How that the permanency and immobility of the Nose forbid hypocrisy to mould it to any artificial feelings, as the eyes and the mouth may be. And how this immobility, together with its prominency and incapability of being concealed, like bad phrenological bumps, render it a sure guide to some parts of our fellow-creatures’ mental organization. But it would be premature to do this before proving somewhat of the truth of Nasology; and when that is done, no one will deny that it has its uses, though it may be disputed what those are.

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