A PLEASANT History: Declaring the whole Art of Physiognomy, Orderly uttering all the special parts of Man, from the Head to the Foot.  
Written by Thomas Hill.  
Printed by W. jaggard. 1613.   

An Admonition unto the Gentle Reader.  
THE same consider and note for a general Rule, that the Significations and judgements after uttered, in many places of this Book, do chiefly extend, and are meant rather to happen and come to pass on the brutish sort: which for the lack of grace, and being not regenerated by God's holy Spirit, these in such manner, are moved to follow their sensual will and appetites. For by a natural frailty, proceeded from our forefather Adam, every Creature (after Nature) is drawn and alured unto the like dispositions and passions of the mind. But to be brief, the Creatures which are regenerated through the holy Ghost, do not only endeavour to mortify their fleshly appetites, but seek to put away and correct, all other enormities and vices resting in them: although there still continueth a frailty to sin, and offences daily committed, even of the wise: which for that we be so enticed of the flesh, no marvel is it (saith the Phisiognomer) that so many ensue, and follow the like steps of sundry sentences pronounced in this Art, the more is to be lamented: that these so bestial, should be thus common amongst us, as we daily see and know.  
Thomas Hill,   
A large & pleasant discourse of the whole Art of Physiognomy, orderly uttering all the special parts of man, from the head to the foot.  

Of Physiognomy in general. CAP. 1.  
THE PHILOSOpher Aristotle and Concylatour, agree, that to all living creatures, it is a matter common, as to suffer & do of a natural inclination: which as the same in beasts is named a violence, even so in men this is, by a contrary manner, named an inclination. For as much (as by way of example) in the Choleric, is known an inclination to ire: in the Melancholic, to ware: in the Sanguine, to mirth: and in the Phlegmatic, to sluggishness. All which inclinations, are reported to be the utterers hath of the natural Motions and conditions in men, which by reason and wisdom be well governed. Which well appeared by Hypochrates, who by his face was judged wicked; yet thorough Philosophy known to be well conditioned. But in beasts for the lack of reason, are these affections and conditions, as Aristotle uttereth in his book de secretis se●retorum, may not be governed: in that they live and persever after their sense and appetite. By which evidently appeareth, that Physiognomy to be a necessary and laudable Science, seeing by the same a man may so readily pronounce and foretell the natural aptness unto the affections, and conditions in Men, by the outward notes of the body: which although a man may thus foretell the natural motions, and actual conditions: yet of this, it is not accounted so perfect and ●●me a Science: seeing by the same a man may err, in sundry subjects having Grace and wisdom.  
But in that men (for the more part) do live after a sensual will in themselves, and that none but the wise and godly (which is by an inward working of the spirit) do live after reason: for that cause is this Physiognomy accounted and named a Science: which instructeth a man by the outward notes to foretell the natural motions, and actual conditions, that consist and dwell in many persons especially in those, which live after their affection and appetites, rather than governing themselves by reason. And of this did the learned (Bias Priaenias) report, that there lived and were more of the wicked, than of good persons: in that so many are led and moved after a sensual will, than procured by reason: which causeth that man (as Aristotle affirmeth) to serve and fall from a mean in many manners: but the same is approached unto and purchased, by one manner of way. And two kinds there are of these Notes: as certain, which of the Elementary quality conceived, that utter and signify the affections of the mind: as doth the hayrinesse of the Breast, which is a note of ire, through the hot heart. And certain are of property, as the declining of the head to the right side in the Walking, which is the note of a Cynede as Aristotle reporteth: and this like is neither gathered of a hot, nor cold cause, but of the property.  
Yet do the Perypateticks (as writeth Aristotle secundo priorum) utter, that not any one affection to consist and be in man, or any condition of nature, but that a like note is outwardly to be seen on the body: by which not only that passion or condition may be uttered, but the fortune unto good or evil by the accidental notes may be judged: And although the spirit (as unto understanding) is from the body elevated, yet (as unto the other parts and powers) is the spirit comprehended of the body. Although the inner affects of the spirit cannot be judged by the outward notes of the body: yet may the accidents of the spirit and mind, according to those which together alter both Spirit and body be judged, as Aristotle reporteth in secundo priorum. Auerrois uttereth, that the accidents not natural, cause no note but in the Spirit: as if any knoweth the Art of Music: he hath the note in the spirit, and not in body form of the same.  
The looks also of men, although they do not differ in the essential kind: yet do these differ in the kind accidental. So that the accidental difference of looks in man, doth only suffice, for the difference of conditions. But if any shall here object that sentence written in the seventh chapter of Saint John's Gospel: where our Saviour willeth none to judge rashly, after the utter appearance of the face or look, but to pronounce and judge arighteous judgement. To this may thus be answered, that the same saying of the Lord was spoken unto them, which in very deed were wicked persons, of malicious conditions: yet not of the matter and cause do they procure a judgement, but through the accepting of persons, and in the hate or contempt of men, are they so alienated from the truth of the matter in judging, which otherwise must be eschewed, and that especially where the person is occupied in the celestial Doctrine. This is also to be learned and noted, that any person (as afore uttered) to judge alone by the face, mightily to err and be deceived, so that necessary it is, to gather and mark sundry other Notes of the body, and after to pronounce Judgement, and the same not firmly, but coniecturally: As by this example may well appear, that if the Phisiognomer earnestly beholding and viewing any merry person by nature, doth see him at that instant time (through some hap) very sad of countenance, and doth of the same judge him to be sad by Nature, where he contrariwise is of Nature merry: or otherwise appearing then merry, shall judge him of the same to be of Nature merry, where perhaps, by Nature he is given to be sad: must needs (through these like) greatly err, and be deceived in judgement. Here also note, that there are two manner of passions, as the one natural, and the other accidental.  
The accidental are those, which consist of the spirit, and for the same, that they consist of the spirit, no alteration in body is caused: as of the Art & Science: and these by notes in the body are not indicated. But the natural, which for that they consist in us, as afore taught: for that cause doth some ●●l●●●acion appear in the body: as ire, fear, and such like, of which hereafter (in this work) shall be entreated. To be brief, this Physiognomy is a knowledge which leadeth a man to the understanding and knowing both of the natural motions, and conditions of the spirit: and the good or evil fortune, by the outward notes and lines of the face and body. Yea, by the paces many times is the heart bewrayed, and the voice, as Aristotle reporteth, are notes and utterers of the inner thoughts: all which, under the physiognomical Science are contained. Lucius Scylla, and Cesare Dictatoure by the help of this Science found out and judged the wily crafts and deceits of their adversaries many times, that secretly covered their malicious minds, by their fair shows. The most singular and prudent Plato, in his Physiognomy, uttereth these words: That the man which hath members like to any beast ensueth his nature: as he which hath an Aquiline or hauked nose, useth and exerciseth Aquiline conditions, as magnanimity, cruelness and greedy catching. The common sort of this day, without any reason and learning, do pronounce and judge certain matters very strange of men: as when he saith of any fowl look, this person pleaseth me nothing. They also say, God defend and keep me from the fellowship of that person marked; as are the bunch backed, and goggle eyed persons. By which evidently appeareth, that the bodily notes of Phisiognomating by the natural conditions of men, do procure & cause a great probablenesse, although no necessity. To conclude, all the workings and passions of the spirit, appear to be matched and joined with the body, which especially appeareth in the passions of the concupiscible or desireful spirit: as are ire, meekness, fear, pitifulness, mercy, & such like: which are not caused, without the local motion of the heart dilating, and drawing together. Of this the bodies of divers men, are diversly disposed, according to the divers dispositions of spirits, in that men's spirits through divers members, are diversly disposed in their passions. To end, the conditions and natural affections, that consist in the sensitive part: is reported of the Philosopher Aristotle, to be the sense giver, being common both to men and beasts.  
¶ The known signs and notes, both of the healthful and sick bodies, after the condition of the four qualities.   

First the signs and notes of a hot quality. The two. Chapter.  
 
THose bodies naturally hot, do most speedily increase and wax ●at: as the like in young children, doth well appear. But after years, such wax dry, their veins apparent in the places, and beating fast. Also their breath strong, their voice loud, mighty and great of strength, lusty & strong to coeate, and much or very often desiring thereto. Such also do feed well, brook & digest their meats. Further, they have much hair on their head, and in other places the like, where as naturally the same should grow: & that thick bristled, specially on the breast. The cause of which proceedeth through the much heat of the heart: as the like may appear (after the mind of ancient men) both in the Lion and Cock.   

The signs of those bodies of a cold complexion or quality. The three Chapter.  
 
THose bodies naturally cold, do increase slow and come to a fatness, their Veins appear big and apparent, but their Pulses beat slow. Also their Beeath low in the hearing, having a small voice, and weak to co●eate: so that seldom desiring thereto, of the which such beget few children. They also be great sléepers, and sleeping often: yet eating very little, weakly digesting and bearing their meat evil. Further, such be white of skin, with some redness mixed: and in the feeling appear cold, with the hairs thin, and slow in the growing, whether the same be black or white. Also dull of wit, fearing or trembling of a light cause, and weak to labour.   

The signs of those bodies of a moist quality. The iiii. Chapter.  
 
THose bodies naturally moist, be tender and soft of Flesh, Corpulent, with their Joints and bones hid, and weak of strength, that they cannot long, or but a while endure to labour, so that the weariness of labour is soon espied & seen in them. Also, such fear and tremble in a manner for every cause, coveting to sleep much, and delighting to coeate often: having besides thin hairs on the head, and but a little quantity. The eyes often watery and running, yet in wit forward and apt to learn.   

The signs of those bodies of a dry quality. The v. Chapter.  
THose bodies Naturally dry, be well discerned, rough in the feeling, & lean in flesh, yet strong and may well endure to labour, feeding well, & their joints also in the places very apparent. Besides, such have much hair on the head, and in the other places: and that rough and curled.   

The signs of temperate and healthful bodies. The vi. Chapter.  
 
THose bodies temperate and healthful, do feed and drink sufficiently, according to the congruency of nature, and digest the like, To the things needful be savoury to them, and do hunger also in due hours, joying beside with such as be merry, and sleeping their full sleeps. Further, thinking themselves both light of body, to go light on the ground, and sweeting lightly: yet seldom snéezing, and wax meanly Fat, but coloured and red in the face, and in the feeling hot. Besides, in them the five senses have congruent force, according to the agreement of the Age, Body, and Hour.   

The signs of distemperate and unhealthful bodies. The seven. Chapter.  
 
THose bodies distemperate and unhealthful, be in all points unlike to the bodies temperate and healthful: so that such do evilly eat, and that very little, and force not to drink. Also they do evilly digest and brook their meat, and to them things be unsavoury, whereof they hunger 〈◊〉 in due hours, and give not themselves to be thoroughly cheerful and merry, neither rejoicing in them which laugh and be merry, but rather always sad, and the like continuing. Further, such make their sleeps unquietly, & suppose themselves heavy, and to go heavily on the ground, and seldom (or in a manner) sweat any thing at all: also gape, or snéese often, and stretch their arms out and abroad. So that such be either pale, or over high coloured in the face, and in them also are the five senses weak, and such as cannot long endure to labour: yea, they soon forget matters, spitting much and often, and much filth seen commonly in their noses. Also they be (in a manner) throughout fa●▪ and their flesh blown or puffed up like the Nos●, and their hands and feet do sometimes sweat, and their eyes do often run.   

The signs of a good nature and memory. The viii. Chapter.  
 
THat person is of a singular memory and understanding, and well fashioned in nature, which hath moist and soft flesh, being a mean between roughness and lenity, and mean of stature, and hath a ruddy continuance suffused with Whiteness, and a gentle or friendly look: whose hair on the head is plain lying, & hath the eyes meanly big, which decline to a roundness, and the head meanly big with an equality: the neck well proportioned, & the shoulders declining downwards, or the like rather ready to fall. Being not fleshy about the shanks and knees, and hath a clear and mean voice, between small and great, of a mean laughter, and not in deriding: and hath also the palms of the hands long, with long fingers, & his countenance framed after a cheerful and merry sort.   

The signs of a good understanding and nature, after Conciliat●ur. The ix. Chapter.  
 
THat man is of a singular Nature and understanding, whose Flesh is tender and soft, with a meanness between grossness and leanness, tending. And that the Face be not much fleshy, the Shoulder-pointes somewhat bearing up: the Belly and back not fleshy, the sides decently extensed: mean of stature, and gentle of countenance. That his colour also be a mean between white and red: being somewhat bright and clear, and the Skin, thin. Further, that the hair of the head, be of a mean thickness, abourne in colour, and between plain and curled, the eyes between variable and black, & the beard in a mean manner, sufficiently thin and fair.   

The signs of hot and dry bodies. The x. Chapter.  
 
THose bodies after full growth be thick, bushy of hair, and the hair on the head, thick and black. Also their bodies in the end be found lean, and in feeling appear hot: having besides a thickness of skin, and rough, and strong sinews: and have also both the veins, bones, and joints, much apparent: a low voice, their pulses beating very fast, and their moving the like: yea, they be hold, shout, and obstinate withal. These hitherto Rasis.  

The men of a temperate nature, and this borrowed out of Conciliatour.  
THe stature of such persons, obtain an equality between the three Diamiters: And between a fatness and leanness, possess the like a mean habit: the colour of these is White mixed with red, their skin appeareth thin and clear, their hands and feet in all dispositions, possess a mean, their heads are proportionably form to the body, yet great unto the respect of the whole body; and flatted like to a ball of war, lightly compressed with both the hands on each side.  
Their Nostrils figured erect, lineally and very fair, the eyes in colour like to the Lions, or between the black and variable a mean. In which, (after the mind of the Author) a clear moisture consisteth. The hairs on the head in the form appearing a mean: for that in every body there consisteth a mean: the like in these which are by the part of the spirit, as in the conditions & others a temperate condition is found. And to this disposition, the contrary show forth, and utter their unlike.   

Of the equality of the same Nature, and this Written of Aristotle, unto king Alexander.  
 
THe Philosopher Aristotle, learnedly uttereth, that the equaller and more temperate creature to which a meanness of Stature agreeth, hath the eyes black, and the hairs of the head of like colour, with a roundness of the countenance: but the whiteness of skin in that creature, commixed with a redness: and a swartish colour temperate consisting in that subject, with an integrity of the Body, having also an uprightness of Stature: yea, a meanness of the head, form in the smallness and bigness, a person also using the rarity of Words, but when need shall require: & a meanness discerned in the sounding of the voice. When that Nature declineth to a blackness and yellowness, then is the best temperancy consisting in the same Creature: for this Creation and Habit (Oh Alexander) shall well please and like thee: and such a person retain continually about thee. Here (Mighty Alexander) do I interpret, by manner of the condition of form: but thou shalt try & prove the same, in the certainty and uprightness of understanding.   

The Physiognomy of the notes of a sapient Philosopher, and this borrowed of the Learned Conciliatour.  
THis singular man, affirmeth his stature to be upright, with an equality of the Flesh, the colour of the skin white partaking, with a mean redness: the form of his Head compounded sufficient big and large: the Eyes conditioned between a black and variable colour, whose look is discerned like to one merry: the hands form plain with a seemly division of the Fingers, and modest articulation: the hairs on the head seen between many and few, and a mean condition consisting between the plain and crisped, blackish and yellow in colour, having a mean beard and fair, and sufficiently thin: these hitherto Conciliatour.   

The signification and judgement of the abovesaid, uttered by the ancient Rasis.  
This worthy Physician, openeth the Notes of the abovesaid person: that he ought to be of an upright Stature, having the flesh of the Body throughout equal: the skin white, mixed with a small redness. The hairs on the head discerned a mean, between the plenty and few, & between the plain and crisped, and auburn in colour. The hands form seemly and plain, and the fingers comely distant asunder. The forehead (in respect of the head) form big, the eyes comely conditioned, and a mean between black and variable: the flesh soft in the feeling, gentle of countenance, and the look discerned as one smiling. These hitherto Rasis.    

The signs of cold and moist bodies, after Rasis. The xi. Chapter.  
 
THose bodies be judged soft in the feeling, and naked of hair, which have gentle & soft hairs on the head, the veins appearing narrow, and the joints hid, having beside corpulent bodies, and very fat: and that make their sleeps weakly and unquietly, and slow of moving, but slower in their pace going. Further, such bodies be either cold and dry, or hot and moist, and have mixed dispositions, according to the disposition of the simples, of which they be compounded: and as the like to any of them they do approach, or that there be between them a mean. These hitherto Rasis.   

¶ The dividing of mankind into two forms or Natures: and a perfect description or distinction of the man from the woman, after Physiognomy, uttered by the singular Conciliatour. The xii. Chapter.  
THe wise and skilful Physiognomers, in their examinations, do divide Mankind into two forms, as into the Masculinity and Feminity, according to the property of the spirit: for man naturally, except his procreation be hindered, is perfecter than the woman, both in condition & action. First, he is of a lively mind and courage, & unto a brunt or attempt, very vehement: yet slowly moved to ire, slowly pleased, advised in businesses, in due and fit times studious, abroad liberal, stout, just, trusty, unconstant or wandering from place to place, and true of his word. Of which, Avicen (writing of the conditions of persons) reporteth, that man is the subtler, and that Women are more pitiful and gentle than men, more convertible, lighter, persuaded, sooner seduced, enuiouser, fearefuller, vnshame●aster, more Foolish, Liars, more fraudulent, more given to fraud, more esteeming tri●●es slower, tenderer, weaker, and more pro●e or sooner drawn into familiarity, and into company with another.  
The like uttereth the Philosopher, in lib. 9 de hystoria Animalium, cap. primo: that man in nature is perfectest, and for the same cause, the proportions of all the members and parts are séeml●er and stronger compact, insomuch that the woman is more pitiful and mercifuller, year adier to shed tears and weep, than the man: yet enu●ous, full of complaints, eviller speaking, backbiting and slandering. Besides, more sorrowful, careful, and despairing, than the man: yea, more impudent. A greate● liar, lighter deceived, apt to call to memory: or remember matters unto these, watchfuller, sluggisher, dat stirring abroad, and lesser desiring meat. But the man, as above uttered, livelier, more stirring, and stronger. Auerro is primo phisico. comen. 81. uttereth, that the woman is unperfecter than the man: and the femininitie happeneth to man by accident (another Text openeth) of the depriving. And the Learned joannitius in pisagogis reporteth, that the man differeth from the Woman, in the same, that he is hotter and drier than the Woman, and she contrary wise colder and moister than he. And the singular Aristotle uttereth, in primo de Animali. that the Worthiest, Noblest, and with us more common and known, yea and the more stable & sate creature, is man. And in the xi. de animalib. Aristotle reporteth, that man among all other Creatures, is accounted the worthier: and of the virile kind, the Males are stronger and stowter than the females, except in the Bear and Libard, as 8. de Animalibus.  
In all the kinds of Beasts, the Females have a more dead mind, and are less patient, and may sooner be converted, and are sooner angered and sooner appeased, and are of a lesser heat: they are beside rash and hasty, and invericundious, & have a small head, the face and neck slender, the breast and shoulder points narrower, the ribs lesser, but the haunches big, and Buttocks the like: the legs also are slender, the hands and Feet slender and thin. The Females in all the kinds of Beasts (as afore reported) are found far more fearfuller, and Péevisher or frowarder conditioned than the Males. These hitherto, Alman for secundus.   

The judgement of the colours of the whole body. The xii. Chapter.  
THe colour is many ways changed, according to the commixion of the Humours: and according to the Dominion of them Intensively, and remissively, by which also a man must Physiognomate.  
For the judging of colours, except the proper effect be adjoined to his cause: error to the judger, must in many happen. So that their Natures and qualities cannot easily be judged, except a man diligently consider the proper Country in which each be borne: for that we see in many places, & chiefly in Italy, many Nations dwelling together, like as the Jew, Turk, Schavone, Greek, and high Almaigne, and many others. Whose mixed Natures must be considered, if a man will rightly phisiognomate, and judge upon any of these abovenamed, or of any other Nation beside. Seeing those people dwelling far North, be strong of body, comely of colour, soft of flesh, big bellied, yet simple, ireful, of small Learning, mean of counsel, unstable, liars, deceivers, and boasters. And on such wise, temper your judgement, according to the nature of the place and Country, where such are borne: which in another Chapter happily I will further write of.  
But to return unto the matter, understand, that the white, wan, and yellowish colour, is a note of the diminished decoction: if this diminution therefore happeneth, the goodness of nature shall like be diminished. For which cause, fly and eschew the company of a wan and yellow coloured man, for that he is given to vices, and luxury: but this Luxury doth the Philosopher here mean to be the immoderate appetite of the thankful matter, in causing evil Works, unto others hurt and loss, and not of the coeating alone, in that coldness is a contrary unto the lust, seeing the lust is caused of hotness and moistness. For, the wan and yellow colour, doth here rather argue coldness. Further, the wan colour, is the way and beginning of the mortifying of natural heat, and extinction of the same: by which reason appeareth, that the wan colour doth no otherwise differ from the black, but as to the remission of the mortifying. And by this wan colour, is to be understood the Leadie colour. The Learned Avicen Writeth, that the whiteness of colour, is a note of the depriving of blood, or the scarcity of it with a coldness, for if this colour should proceed of a hotness, and that with the Choleric humour, than should it tend unto a cytrinesse. Further, Avicen Writeth, that the ruddy colour, doth signify the plenty of blood: the red, and somewhat red colour, doth declare the hotness of quality: yet more doth the somewhat red colour, declare the red Choler: and the red colour, the Sanguine Choler. Here further is to be noted, that the colour somewhat red, doth signify the depriving of blood: although there appeareth not the red Choler, as the like happeneth in the healthful bodies. But a very swar● colour, as between the black and yellow appearing, doth rather signify coldness, through which, the blood than is diminished and congealed, and that little so congealed, is through the same turned into a blackness, which changeth the colour of the skin. And this we name a wan or yellow colour, according to the intensive and remissive dominion.  
The honey colour, signifieth a coldness and dryness, forasmuch as the colour is the same which ensueth a pure black choler. So that the whiteness of colour, followeth the condition of Phlegm, and quality of the moisture, but the greannesse of colour, doth rather argu the blood congealed, which then tendeth to a blackness, so that the same commixed to the Phlegm, is made green: yet doth the whitish grey colour, rather signify a Phlegmatic coldness, mixed with a little red choler. And after the opinion of many Physicians, the colour is for the more part changed, through the Liver, unto a reddishnesse and whiteness: and through the Milt, into a swartnesse. Further Avicen writeth, that the swart yellow colour, doth argue the red Choler: but the Dark Brown colour, doth signify the black choler. And the like in (a man●● to this) affirmeth Auerrois, which writeth that in an equal Climate, the swart yellow colour, doth declare that the red Choler, to govern the choleric: but the dark brown colour, doth testify in the same climate, the dominion of the black cholier. Avicen also writeth, that the body becometh red, through the dominion of blood, & white in colour (as the Juorie) of the phlegmatic humour. Besides these, the complexion having a mixed colour, both of the white and red, is after the estimation, a mean temperated.  
Rasis also reporteth, that the quality of the body through the colour and habitude of the same: of the feeling and Operations, and of the matters issuing from the Body, is so known. For the White and Swartish colour, and of a Whiteness and grayness mixed: and the wan and Leadie colour, do intimate a cold Complexion. But the red, reddish, the high red, and bleak red, all these Demonstrate a hotness of Complexion; and if a clearness and thinness be conjoined to the colour, the clearness and thinness of Humours, are then declared. But if a troubledness and grossness be mixed to it, the grossness of Humours is then signified. The White colour beside, to which a redness, with the thinness and clearness is admixed, doth demonstrate an equality of the Complexion. That if a redness shall abound, and the clearness shall be lesser, the dominion of blood is there signified. But if the redness shall so much be diminished, that it approacheth to the colour of Juorie, it doth innuate the paucity of blood, Which if the same shall yet be more diminished, in such manner, that of the same appeareth in a manner nothing at all, the dark wan colour proceedeth: which portendeth the paucity both of choler and blood, and the Dominion of Phlegm in the body. But if this colour approacheth to a Whiteness, to which a greenness is admixed, then ensueth the same, which of the Physicians is named a Leadie colour: which declareth a diminution of the blood and red choler, and indicateth the dominion of the black choler and Phlegm. The swartish colour, if the same shall approach to a redness, or that to it this admixed, doth demonstrate a gross blood to bear sway, according to the quantity, which ●o it is approached, or if a redness to it be admixed. And the colour perfectly Swartish, which is approached to a Greenness, doth declare the dominion of the black Choler. But bodies coloured with a red Colour, which is found to draw nearer to a Whiteness, are of a cold Complexion. If the colour, shall appear nearer to a greenness or grayness, shall be of a hot complexion. But the other, are Cytrine bodies, which to a whiteness partake a near subtleness: which colour in the healthful, or in whom the multitude of blood consisteth, and not for the dominion of choler. So that these bodies are not Cytrins, but accidentally, or by accident. Yet the other bodies perfectly Cytrine, are somewhat clear, which like persever at any time. And these are choleric bodies. There are beside of these certain, which with a cytrinesse, approach to a greenness and swartish colour, partaking a small fairness, in which either choler beareth sway, whose complexion is proved & known to be worse than all others. The Liver and milt, having the like quality and condition, are for the most part diseased: and the health of these bodies, is not firm, nor permanent or continuing. But the bodies having a dark colour, which are nearer to a Cytrinesse, are of a hot Complexion, and near to the red choler. And those which have a greenness admixed, are less hot, and pertain to the black choler.  
Conciliatour reporteth, that the black colour, very soft, doth declare a weak, fearful, & crafty man, applied unto them which dwell far south, like as the Indian: & that because such are Melancholic, whose property is to be fearful. Again, the Moors and the Egyptians, and through the inordinate heat, under which they be borne, are thereby but weak.  
If the Red Colour, shall be sparsed with a white, doth then declare stout and strong persons. The colour which is a mean between these two, doth denote a temperament of quality, proportioned to them which dwell under such a climate.  
The colour between a yellowness not tincted, and a blackness, which changeth into a clear brown, doth declare a good wit, and honest manners. Such persons the Philosopher Aristotle willed King Alexander to retain to his Person, and about him.  
The colour covered with a paleness, doth testify a weak & fearful person, and that such a one to be bearest and taken in the love of a woman, and applied after the kind unto heresies, except this happeneth in passions.  
When the colour shall be a swart Camelline, mixed unto a paleness: doth then Demonstrate such a person to be a babbler, undiscreet and full of ire.  
The blackness of colour like to the clear horn, in any man, is a note of adustion: and this is general, as well in the members, as in the colour of the hairs of the head.  
Whose colour is a dark green, or black, and not soft in the feeling, doth argue such persons to be prone unto ire.  
A Ruddy colour of the Body, is an Argument of a mischievous man, and endued with variable manners.  
The colour very red, doth declare such a person (of experience known) to be crafty, and applied to the Fox: also the Proverb sayeth, that we seldom see a little man meek, and a ruddy man faithful, but the godly I here except.  
The face red spotted, so that the greater redness appeáreth in the forehead, and free from the eyes, doth declare a shamefast person, and applied to passion, for that the shamefast face for the most part, is covered with a redness.  
The colour white, with some red mixed, doth argue strong and stout persons, applied to the Septentrionals.  
The colour mightily and over-white, is contrary to virtue, for that the same signifieth the person to be a ssuggard, forasmuch as he is of a phlegmatic and cold quality, and through the same fearful.  
That Colour, which is deformed with a paleness, doth testify a weak and fearful person, and a hafter or overthwarter: if that neither sickness, nor earnest study, be the cause of that paleness.  
The colour swarter, and mixed with a paleness, doth declare that person to be a glutton, a Babbler, and undiscreet both of ire and tongue.  
That person which hath a redness simply, with a pleasant moving and playing of the lips, and enlarging of the nostrils, doth argue such a man's mind to be occupied and troubled with a most great ire, and referred unto the accidents of the passion.  
The Cheeks and Eyes red above, with a certain moisture like to watery Pimples; do Denote such to be Drunkards, and Lovers of Wine and strong Drinks: applied to the men of the City of Pavia.  
If the Eyes appear red and dry, then doth it declare such a person to be stout, and soon moved to ire, and referred unto the passion, which like so happeneth in that action.  
The eyes appearing very black, do declare such a Person to be fearful, and covetous of Gain.  
The eyes a white grey, and troubled, are notes of a fearful person●, and compared to the Goat and Sheep.  
The eyes not very black, to a yellowness tending, like unto the Lions, doth declare an honest and Friendly person, compared to the Lion and Eagle.  
And a meanness of colour, with an abatement doth signify shamefastness and honesty.  
And whose inner parts of the lips, shall not be with a certain redness coloured, is then of the physicians judged sickly.  
When the Aeynes both of the temples and behind the neck, do appear to wax red, otherwise to swell out, and that the eyes seem prominent and bloody, do argue an yrefulnes so vehement, that they incur unto a madness, and referred to the passion.  
When the countenance appeareth all Red, doth then either declare a shamefastness, or else to be a Wine bibbler: and this redness is readily known by tokens of the e●es, and by the custom of it.  
That person which hath a fiery redness on the Breast and Face, is inflamed with ire, and easily cometh frantic and mad: as the like of these, the Phisiognomer hath known by experience, in sundry persons, and referred to the passion.  
The red colour of the hairs of the head intensed, is a note of crafty wiles and deceits, of much ire, and of fransinesse, when as the same declareth the abundance of choler.  
The brown Chestnut colour, doth declare uprightness, and the love of Justice. And all report, especially Nunciu▪ natu●ae, in the seventh book of the nature of beasts, and in the first Chapter of the condition of a Nurse, where he sayeth, That of those, the better & healthfuller sort are they, which be brown in colour, than the white woman and have a health●uller Milk. The self-same affirmeth Avicen 4. de Animalibus.  
Those persons having a fiery red colour or near to it▪ do retain anger long: also they are hard to be qualified and appeased when as they are angry; and such, are referred to the passion that is: unto the manner appearing, in any such grievously angered.  
Those Persons, which have the Ueyns of the neck entensed, and appearing big and eminent out, with a red colour tincted, do retain anger long: and such an ungracious anger, that hard it is to be appeased.  
Those also (as the Philosopher writeth) be referred to the manner appearing, for that in such an ire this happeneth, as that the veins to be extended and magnified, through the boiling and swelling up of the blood and spirits from the heart, which so reach out those veins, as is aforesaid: and the like judge in the forehead, where we utter judgement of the lines there seen.   

The judgement of the Colour, and substance of the hairs of the head, and in all other places of the body. The xiii. Chapter.  
NVncius naturae saith, in lib. 2. de partibus. cap. 14. animalium, that of all living Creatures, man in especial, is thickest, and hath most plenty of hairs on the head. The cause of which matter is applied, as well unto a necessity, as unto the reason of a help and succour. For necessary it was, that the hairs should be, both for the moisture of the Brain, and seams of the skull. For where the moist quantity of humours and heat is, there of necessity must the great plenty of hairs grow, for the reason and cause of a defence, that the daily increasing and growing of the Hairs covering the head, may so defend and succour it from the extreme cold, and mighty heat. Seeing man's Brain in proportion, is greatest and moistest, for that cause it needeth especially a defence, etc.  
Isidore reporteth, that the hairs of the Head were ordained of nature, to cover and beseem the head, & that these might so defend the Brain from the cold and heat of the Sun.  
Albertus' in lib. de animalibus, cap. 3. reporteth, that the hairs proceed of the grosser vapours, issuing by the poors of the Skin of the Head, sent forth by heat, through the narrow holes of the Skin, which dried and hardened in the coming forth, through the outward cold of the air. And the hairs of the head, which slowly increase (through the lack of blood) is a note, that the complexion to be very moist. That if these speedily increase, is a note that the body declineth unto a dryness.  
But to come to the matter, the Hairs of the head do naturally declare, the qualities and quantities of humours, and the conditions of the spirit or mind.  
The Philosopher also (in 5. the generatione animalium. cap. 4.) saith, that the cause of the bigness and smallness of the hairs of the head, is most chiefly caused, and grow out of the skin, and not out of the flesh, when the humour in them is evaporated, and breatheth forth: seeing we see, that the gross hairs do spring out of a thick and gross skin, and the small hairs out of a thin and soft skin. These hitherto Aristotle.  
So that when hotness and dryness be conjoined, the hairs of the head do much sooner grow, and wax matny and thick. Forasmuch, as the much quantity signifieth a hotness: and the bigness of them, a much fumosity. And for that cause, in young men, there is much more quantity, than in children: for as much as the matter of children, is vaporous, and not humorous. And the contraries of these, do follow their contraries. Further, the signification by the part of the Figure, is that the crispednes thereof, declareth a hotness and dryness: for the same is caused, when it findeth a tortuousnes both of the holes and powers: but this doubt, is not here resolved, when as the complexion is altered, although the two first matters be changed. The plainness and flat lying of the hairs of the head, doth signify a contrary, that is, coldness and moistness, as evidently appeareth.  
As touching the part of the colour, the blackness signifieth a hotness: which blackness, is here meant like to the clear horn: with a roughness, and somewhat tortuous. The whitishnesse signifieth a coldness: but the citrinnesse and redness, signifieth an equality: and the whitishnes doth either argue a vehement coldness, as the hoarines, or a strong and mighty dryness, which happeneth in the Uegetalles, when they are dried: which from their blackness or greenness, pass into a whiteness and this like happeneth not to men, but in the end of drying sicknesses.  
Auerrois (quarto colligit capitulo) of the notes of the complexion of the whole body reporteth, that the signification of the colour of the hairs of the head, is not verified (for the most part) but in temperate climates, although in every climate may be somewhat comprehended, in comparing the men of that climate, dwelling there under. As for example in the Germans and Moors, of which, the Moors are black, and their hairs are crisped with an uttermost tortuousnesse: yet not for this is their complexion hot, but rather these notes ought to be attributed to the outward heat, seeing they a●e known rather to be cold, through the heat vaporating. But the Germans, Wendenland people, and those which dwell in the cold Countries, are white of body, their hairs yellow and plain: yet not for this, is it generally to be said, that they be cold, but rather that their complexion is very hot, in that the heat is included in the inward parts of their bodies, as the like happeneth in the winter time. Galen uttereth, that the white hairs of the head, do declare a cold comple●ion, and the quality of a diminished coldness, hath the hairs of the head yellow as Gold: and the complexion of a diminished hotness, hath the hairs of the head red in colour.  
Auerroys' Writeth, that in whom coldness is lesser than hotness, hath golden or yellow hairs on the head, in that the yellowness doth signify the Complexion of a diminished coldness. And the redness of hairs on the head, doth declare a Complexion of lesser hotness, than is the Quality having black Hairs: and this (for a truth) is true, in that the redness is near, and a neighbour unto blackness: and like the yellowness & whiteness. The Golden colour of the hairs, hath an equal and temperate quality, of the yellow and red mixed and compound together. These hitherto Auerroys.  
The Airs and Countries, have an operation, in the cause of the hairs of the head, which diligently is to be observed and noted, seeing it is not to be made any question at all, that so well in the black hairs, as the yellow, is the equality of a like complexion declared: here we apply jupiter seeing it hath any yreall Nature. Nor in the hairs of the Illyrian, the blackness, which of his quality, signifieth a hotness, when as their kind hath the same.  
The ages also do work, in the matter of the hairs of the head, for that young men be like to the Meridionals, children like to the Septentrionals, and old age as a mean between both.  
The hairs of the head much in a child, argueth that his quality (as he groweth) turneth into the Melancholy: and in an old man the like, signifieth that he is presently Melancholic.  
By these we understand, that the hairs of the head lying plain, do denote a coldness of the brain, especially when they are soft in the feeling: for these do then declare a fearfulness, and pusilanimity, applied to the Indians and Sheep, forasmuch as this is a moist complexion, as the Learned Albertus writeth.  
Those persons which have the hairs of the head so much crisped, that these be in condition like unto dried Pepper, as the Indians are, which dwell under such hot places, that do make black & Crisped the hairs so much, evenlike to the dried Pepper: by which, most writers do digestively note a weakness. When in them shall be a most great resolution wrought: and that moisture is diminished, then doth old age fast come on. For such which dwell in those countries, become old at thirty. years, and their hearts are fearful and weak of courage, which well declareth, that the kinds of them, he much resolved.  
The bodies dwelling in hot countries, are lighter than others: as the same witnesseth Aristotle in Methaphoricis, where he puttteth a difference of the Countries, in Phisiognomating.  
Conciliatore in 10. partic. proble. reporteth, that for the much hotness, causing the moisture to evaporate forth, by which accident their members are like wound and writhed, and generally, the living things of those climates, which evidently is declared by green wood dried, which deprived of the proper moisture, appeareth wound and wrythine, when the moisture doth not equally break forth thorough out, except it hath a viscous moisture very unctuous. For which cause (in Phisiognomating) it behoveth to consider many matters and notes.  
The colour of the hairs of the head yellowish, like to Honey, doth declare the Dominion of coldness, through the heat covered in the moisture as the like are in Children: yet the Persons dwelling Northerly, have the like condition through the Region, which much beguileth in Phisiognomating upon the like subject. And such persons to Venus are attributed: so that the same be either of Nature, or by Art. The hairs of the head, gross and black, are applied to Saturn: yet is not the same to be like considered of them, as of the Spaniards, for this declareth them to be subject to the earthly and shadowy moisture.  
The hairs black and rough, and not plain lying, do signify a hotness in that person, as the white hairs do indicate a cold complexion.  
jonnicius in hys●g●gis uttereth, that there are four manner of colours of the hairs of the head: that is to say, the black, the red, the grey, or flaxen, and the hoary. The black colour proceedeth from the great and much quantity of the kindled Choler, or by the much combustion of the blood: but the red colour, through the mightiness of heat, not adust, of which the hairs are always caused red: the flaxen colour, proceedeth of the abundance of Melancholy: but the hoary white, is caused of the overmuch lack of natural heat, and through the effect of rotten Phlegm: and this for the most part is caused in old persons. And these sometimes declare the venerial conditions.  
The colour of the hairs, like to the clear horn, are attributed to the nature of Mars: So that the hairs be not gross, but somewhat small, and this through the subtleness of the humours. And that it is black through an intensed heat, like bred baked on coals from which the moisture flieth; so that by the long lying thereon is made black. When in the other parts of the body, there is overmuch hairiness seen, there do the stars of Saturn and Mars work their virtue, who are noted to be robbers on the highway, especially when the Eyebrows be very thick joining over the Nose, and that the eyelids be hairy, but when the breast shall be only hairy, declareth a hot and stout person.  
The whole body covered with hair, both thick and rough: doth denote such a person to be of a more brutish will and nature, than manly. When the nape of the neck shall be hairy, it denoteth strength and courage, and applied unto the Lyon.  
When the Physiognomer (by any occasion) came to Prince's Courts, or noblemen's houses: he would at the first thoroughly behold and consider on every side, the Officers and servants about the Prince, or Lord: but most especially the faces.  
It chanced on a time (at the request of some) to view and earnestly mark the faces both of the Officers and servants attendant on the noble Prince Astorgius Fauent●us: among the rest, he especially noted his Secretary, whose parsonage & form he thus described. He was small of stature, in body slender, his face and skin won of colour: a little neck, and somewhat short, Mercury's line in the forehead, conditioned in a retrograde manner: the other positures of the face and body answerable to the rest.  
These Italian verses of Franciscus Asculanus may aptly be applied to this place, touching the exceeding great deceit & subtleties of many strumpets in their wanton deckings and allurements, to the utter undoing of many men, as hath been heard of by that afore described woman, who drew (by her singular beauty) many a worthy Captain & Soldier to her company. Wherefore this man, for love of his Countrymen, sought to persuade them in these verses, as followeth.  
De non credati a femina scioccha,  
E non vacenda lor ficta belezza  
Ma riguardati come de●tru fioccha  
Miri la mente cum gli occhij cerueri  
Che alhora perderaila sua vaghezza  
De lei mirando li socii m●steri.  
In which words, he willeth his Countrymen to beware of the counterfeit beauty of most women with them, for that it is not natural, but framed by Art, with Waters. Tinctures, & such like things. The Phisiognomer also reporteth, that many women, like delighted to garnish and deck up themselves, carrying the head after the manner of the Hart, with the eyes rolling and turning here and there: still turning the head one while on the right side, another on the left, now upward, then downward: which argueth an especial unstableness, and an unsatiate luxury in that creature. In so much, that if they intensively possess or have these, than such be for the most part cremeriti, and of experience (saith the Phisiognomer) do I report this.  
Where sundry men are named to be effeminate, is understood and meant two ways: the one, when as such be delighted to go in apparel, and decked with ornaments like to women: the other to appear lascivious and weak, both of will and courage.  
The quality of which apparently declares, the mind (for the most part) doth like ensue and answer to the disposition of the body. For such be noted of experience to be unfaithful and evil reporters & liars▪ for that through their counterfeiting answer in parts, to be kind, fraudulent, and wily.  
Further, the youthful delights in men, is seen unto xx. years, or near upon: for that the natural heat, is all that tune covered and hid of the moisture. The knowledge of which, is well discerned through their members then being soft, that suffer in a manner as the women.  
The wearing of heavy garments customably, doth argue a heavy brain: but the garments light, witnesseth alight brain: which rule, much furthereth the person minding to Phisiognomate on any subject.  
The hairs of the head Blackish in colour, if they be meanly thin, as writeth Palemon, and the like Albertus, Aristotle, and Conciliatore, do then denote very honest conditions, and both a good disposition▪ judgement, and nature in that person.  
The hairs of the head yellowish and meanly thin, denoteth that the Sun and Mercury to ●ear sway in the qualities and nature of that person, after the mind of the Phisiognomer, which I thereto agree.  
Conciliatore writeth, that he which hath the hairs of the head small, and in all other parts of the body standing upright, is argued by judgement fearful: for that such persons in great fear appear the like: which for that applied to the condition of the passion.  
Alike reason of the ●ame, uttereth Albertus, which affirmeth that the windy moisture, is cause of such an uprightness and staring of the hairs. Yet be the hairs sometimes crisped, curled, and hard, which proceed through the dryness in the sharp heat, is causing and working the like. The worthy Almansor writeth, that the crispe●nesse of the hairs, and of these standing upright, do demonstrate a hot quality and hasty nature in that person.  
Here in the first persons, touching the colour of the hairs, and the effeminacy of parts, doth the Phisiognomer aptly apply the Moon and Venus: but in the second kind, doth he near attribute the Sun, or rather Mars.  
The hairs of the head lying flat, and reaching out on the forehead, denoteth a strong person, yet brutish (of likelihood) in conditions: for that the polling of heads in our time, may greatly beguile the judger, applied to the Bear; and other Wild Beasts.  
The like judgement (the Philosophers say) that the roughness of the hairs on the head denoteth in many (lacking educa●ien & grace) the rudeness of manners, and wild behaviour.  
The hairs of the head after the mind of the Philosopher Aristotle, very thin, indicateth an effeminate mind, for the lack of blood, through which not only a slowness, but a womanly courage and dullness in conceiving is procured.  
A much quantity of the hairs of the head lying 〈◊〉, and a part on the middle of the forehead folding and widing upward toward the brain, or crown of the head: do argue (after the agreement of Authors) that such a person to be both subtle and wily: yet in honest and just causes not found so advised and witty: for which reason, attributed of the Phisiognomer to the barbarous sort.  
The hairs of the head, flat lying of either side, descending to the forehead: do declare such a person conditioned, to the nature of the horse.  
The hairs next the Temples small and thin: do denote a cold person and weak of strength: the reason of which seemeth to be, for that the temples supply that place, where the great Arter● and vaives do end. And in this, the place should naturally be hot, through which causing the engendering of hairs, in that the same is procured of heat. For which cause, when the hairs of the temples be small and thin, do then denote the lack of natural heat: and applied to women, being the●●are of hairs.  
The hair of the temples thin, yet found stiff, do then denote not only a fearful person, but cold also by nature.  
The hairs thick growing about the tem●●●● and ears: doth denote that person (of experience known) to be of an hot nature, and prone to the venerial act.  
The hairs in that place, if they shall be big 〈◊〉 whiter: do then denote untaught manners, 〈◊〉 rude conditions: applied to those brutish sort, named the Frizeland men.  
The hairs in the same place, if they shall be either perfect black, or flaxen of colour: do then argue a violent and furious mind, applied (of the likelihood) to the Boar.  
The hairs so it and thin, and exceeding small, do then declare an effeminate mind and courage: and that this person not only lacking blood, but to be dull of sense, and slow.  
When the hairs shall be yet much thinner, 〈◊〉 then innuate a crafty, hard, or near, and covetous person: applied (after quality) to the fearfulness and covetousness, both of the Barbarian and Assyrian: for that the Assyrians, are by nature exceeding covetous.  
The hairs much and gross, and flat lying, with a hairiness of all the body in a child: do witness the melancholy to ensue, that is to ●●y, to become frantic and mad.  
When the hairs in age are much increased, then do they represent the much adustion above nature: which so causeth the sickness of innocency and foolishness.  
The uttermost line or crest of the hairs of the head, if the same reacheth and goeth from the forehead: do then argue a crafty person, having a perverse and wicked understanding.  
The uttermost line or crest of the hairs, if the same extendeth to the forehead: doth then note such a person to be stout, and somewhat wild. This like is thus pronounced by reason of the hotness, and such are propperlie applied to the Nature of Mars.  
The uttermost Line or Crest, if behind the forepart of the Head (at which ended the beginning of hairs) disrendeth toward the Nape of the Neck: doth then argue such a person in wicked matters, to be crafty, but in the good, lacking discretion, and lecherous.  
Such a line from the forepart, when the same is far higher from the nape of the neck: doth then demonstrate such a person to be slow, fearful, of an effeminate mind, and many times ireful.  
The hairs of the head, yellow as Gold, do declare such to be right Sollistans: that is to say, of a proud and haughty mind, and vain glorious.  
The hairs of the head soon hoary, do indicate the lack of natural heat, or putrid phlegm: and these sometimes witness venerial conditions.  
If a man by the Art and skill of Physiognomy, may find to place in the forehead, and face, both Mercury and Mars: then such (of skill known) be found through the inclination, to addict their minds to Alchemy, and in the same to invent the great deceit in Metals, and false coining of Money, and imagine many evils pernitions: of which condition (being at Venice) I saw two like beheaded, for such a wicked Fact, in the year 1565. Whose bodies and heads (after the order of the Country) 〈◊〉 immediately burned with the Scaffold into Ashes: but of these the elder and principal, was much more spiced with the notes of Satur's retrograde.  
Women by nature wax not bald, in that the quality of them draweth near, and is like to the nature of Children.  
The gelded persons wax not bald, in that they be changed into the feminine or womanly nature: but few such (at this day) he here with us: except those by hap, caused through the incession of a rupture.  
To conclude the hoariness, and whitish flaxen colour of the hair of the head, is caused of a flamatick quality: and such of nature draw near to the quality of women, as experience teacheth.   

The judgement of the head, by the bigness, figure, and disposition. The xiii. Chapter.  
SEeing the head of all other parts of man, is most open to be seen: it shall therefore be good to v●ter largely of the constitution and form thereof. Which the Philosopher seemeth to distinguish and divide into seven forms, of these the first form he uttereth to have no imminency or bearing out before, but behind: the second form, that an imminency containeth in the forepart, and not in the hinder: the third form, that the head again lacketh an imminency before, and not behind, and that the same be formally round: the fourth form, that the temples, in respect, have a more bearing out, then either the forepart or the hinder: the fifth form, that it be in form like to the Pine Apple: the sixth form, that there be a great distance from the ears before, then behind: the seventh form, that it be in a most comely manner proportioned: and in these do Galen, Avicen, Auerroys, and divers other learned agree.  
So that the head being either over big or over small porportioned, is nothing at all liked of them: in that the same is corrupted and hindered of the proper virtue. For such having the like form, when they approach unto an understanding, appear evidently to be harmed and hindered. As a small head is evermore corrupted: even so a big head appeareth sometimes good, and sometimes vitiated and evil.  
But the best form head, allowed of the learned, is that, which hath an exact roundness, and is on either side a little depressed, with an imminency before and after: so that where the temples are, a certain plainness may appear: as by example, that a certain ball of Wax made exactly round, should be somewhat depressed of either side: then should that round form (as the Geometrians affirm) most apt to receive forms, answerable to proportion.  
For which cause, the more laudable head, is that, which hath a mean form in the proportion and bigness, and containeth a decent roundness, which beside enjoyeth an imminency, before and after tempered with a little compression or flatness. Avicen writeth, that the cause of smallness of the head in the creature, is the paucity or small quantity of matter: but the cause of bigness of the head, is the great quantity of matter, being spermaticall.  
Rasis answering to the form of the skull: for if the skull shall be small, then will the brain be like, Et econtra.  
The figure also of the skull, if the same be corrupted, then is the form of the brain like corrupted. Besides the head in smallness superfluous, must of necessity be evil.  
That head is commended, which in bigness is a mean, having comely roundness, and decent eminency both behind and afore: and hath from both the ears a little flatness: this Almansor.  
So that man's head (among all other beasts) hath proportionally much brains. The males (of knowledge uttered) have more brains than the Females: although the effect may sometimes show a contrary to this. But of these which are seldom caused, or rather by accidence, is neither Art nor Science uttered. Man's head (of the diligent search) is known to have more joints, than all other beasts.  
The man also is found to have more joints than the Woman. The head of a comely and due form, is fashioned like a Hammer, in which the fore and hinder part bear out: for otherwise ca● this not make a due direction and government: the reason of which is: for that the ventricles have a due form to receive the quantities of spirits in every place: as that the forepart to imagine and judge, the hinder especially to remember. But the middle ventricle, when the form of it is lightly compressed and flatted, then is the bethinking part so much the nobler, and worthier: for that in the same small place, is the best unity▪ to distinguish the congruent, from the incongruent, of the object consisting in the forepart. When the form of the head afore is depressed, and 〈◊〉 in, then faileth the judgement (of the Creature: when the hinder part lacketh in the eminency, or is depressed, then like faylesh the remembrance. There consisteth also a weakness in moving of the sinews, and by the consequent of the whole body: in that by the strength of the brain, as the strength 〈…〉 of the 〈…〉 sinews. And as the largeness of the 〈◊〉- points, 〈◊〉 so of the 〈…〉, and bones. 〈…〉 writeth that the head 〈◊〉 a 〈…〉 manner, doth increase both sense and virtues and denoteth in that person both 〈…〉 and a gravity of 〈◊〉. The 〈◊〉, and not in 〈◊〉 proportion form, doth 〈◊〉 the contrary to these afore. So that when the head shall be great, then will the brain be like bigger 〈◊〉 that the 〈…〉 the beginner and worker of all the senses. Again, if the head be great, then are the senses many: & ● contra.  
To have a most big he●● (as 〈◊〉 wr●teth) and that in due form: 〈◊〉 denote 〈◊〉 of manners, and goo● conditions in that person.  
The head great with a divers form proportioned, and the sinews small with a comely ●●rm of the neck: notwithstanding small and the bones small: is a root of an evil composition and form of the brain.  
Such having a big head without due form (are for the more part) Idiots and Fools, and unapt to learn, or to be taught: which sign and note is accidentally gathered of the Ass, having a big 〈◊〉. This also is verified, when as the head is not answerable to the neck and body, and proportioned orderly after nature.  
The head big and the Neck small, is an evil sign: for that the virtue forming lacketh in that creature, and matter is also inobedient: of which ensueth a simplicity of wit, and lack of discretion in that person.  
The head great, proportioned agreeably to the body, or rather to the neck, so that the neck be strong and meanly big, with strong and big sinews, not without good reason and desert, is the same laudable and commended.  
The head Pineapple form, after the condition of a sharp upright Pillar, in such manner, that the neither part shall be big and round, but the upper part sharp to a Pineapple fashioned: doth argue in that person, an unshamefastness, irefulness, greedy catching, and rash boldness, which proceedeth through the hotness and dryness of the brain. Such (for the more part) are the forms and conditions of the Janewaies', and many of the hypocritical religions.  
The person which much stirreth too and fro, and not long abiding in a place is noted bold, and ireful: and such a person seemeth to have a hot brain.  
The head big, with the other signs denoting wit, is an apt receptacle and place for good Arts: but otherwise is the same, when as the Head is great, and not answering to the other Members.  
If the form of the head (as afore uttered) be comely, with the fore ventricle of a good form and sufficient moist, is then laudable: in that the attaining and imprinting of kinds, is by the moisture caused, but the intention caused thorough the dryth, which is contained in the hinder part. When the brain is great, then are caused big sinews, which of that reason argue dryness in the places: for these of their proper nature be known cold and dry. And of this the virtue memorative is made strong in retaining the kinds, and by that help reserveth them long.  
The head with the middle ventricle, somewhat compressed or flatted of either side: doth denote the virtue of bethinking, to be in compowning prompt and ready; and like in dividing the same, which is attained through the unity of spirits, in that place gathered.  
The head spericall or thoroughly round, doth denote a quick moving, unstableness, forgetfulness, small discretion, and little wit in that person: for this motion of the spirits, never ceaseth nor resteth: as in many Frenchmen and Spaniards, and the like in certain Germans, hath been observed and noted. For when the form of the head is through round, then is the middle ventricle large, and the spirits working in the same so large, until these find a large place, which in the mean time are not sufficiently united: and on such wise is the virtue extimative weakened, by that the Spirits are carried round about the bounds of the same.  
Insomuch that such men having the like form heads▪ do (of a proper quality and condition) promise much, but perform little: these also are known to be importunate, covetous, and envious, thinking only of the present time (and the same slenderly) so that for the time past, and the same to come, these take no care, nor think any whit thereof. For which cause (the Phisiognomer willeth) that no man assuredly trust, any such persons, which especially be found (after skill) to have the body much choleric, or melancholic: seeing such conditions in sundry persons of like form, hath been observed many times by the Phisiognomer, which were most true. Further he reporteth, that if any of these happen in authority and bear rule: they are not only seduced by light credit, but prone to be ravening Wolves, and put forward themselves to utter their cruelty, and (become in time) wicked Tyrants. The meaner sort of these, are given to be Robbers by the highway, yea, and Murderers of Men, except their virtuous education, and fearing of God, do otherwise contrary these dispositions in them. He further instructeth, that if the habitude and form of the abovesaid body be sanguine, then is the aforesaid qualities much abated in the same creature, so that such a subject is but a little inclined to like manners and conditions, through the goodness of this complexion.  
here in this place, somewhat agreeing to the abovesaid, doth the Phisiognomer place an example, for instruction sake, which is on this wise.  
A certain A●maine he noted on a time, being Secretary to a worthy Prince in that Country, who in the time of wars being in camp with the Prince, espied on a time by hap, a body-louse creeping on his hose: which seeing, was much abashed thereat, and being in that amazement, required his man to take him off, saying to him scrupulously, that he in no manner wittingly, would slay a creature of God, etc. The form of this man, as the Phisiognomer did diligently note him, was after this manner: he had a spherical or round head, a narrow forehead, slender neck, thin and narrow shoulder-pointes, loins, and hips, with the other parts of the body, weak and ill form, & to these the breast narrow, and Mars' Line in the forehead weak, and evil fashioned: sundry other 〈…〉 perceived both in the hands and Face, which for brevity he omitted: but to conclude, the Phisiognomer found by sundry notes, that this faint hearted Secretary, was not only fearful, but very light of belief, and brutish in conditions.  
The head small, must of necessity be evil, in that such a person lightly falleth sick, and within is the brain little, with a straightness or narrowness of the ventricles: in which, the spirits drawn narrow, are so letted, that they cannot orderly work a due use and effect; and these pressed together are in such manner inflamed and choked, that they may neither duly imagine, dispose, nor remember. So that such persons like form, are known to be fearful; yea, ireful, and retaining ire long: through the intensed dryness of the brain, and the distempered heat. These be also of a small judgement and understanding, and neither can orderly discern: they both compass and work false matters: yea, evil speakers, babblers, and double tongued: from which the Phisiognomer counseleth a man to fly and shun, as he would avoid his wicked enemy, except grace and prayer, bridle and temper the effects above uttered.  
The head unseemly long, and twhart fashioned to an Organ Pipe, doth not only denote unshamefastness, but an impudence and p●●uish conditions.  
The head short, yet the same per●●t round, doth by the (opinion of the Philosopher) denote such a person, not only to be empt●, and 〈◊〉 of honest gifts and virtue, but lacking wisdom. The head Pineapple like forms, doth indicate unshamefastness in that person: th● rather, and of more likelihood, if the other notes answer: this Conciliatore.  
The head flat and plain, doth argue that vice of ambition and sensuality, in the person mightily bearing sway. The head eminent or bearing out in the forepart, doth note a haughtiness and arrogancy in the Creature▪ after the opinion of the abovesaid Philosopher.  
The head in the forepart vallied, depressed, and hollow: doth denote an ireful and deceitful person: but such which have the hollow of the hinder part of the head flatted: are noted after Art, to be very fearful persons: applied to the kind● like.  
The head big, with a largeness of the forehead, and countenance unto a Giant: doth argue such a person to be slow, yet strong in the composition of Body, and gentle of behaviour: but that person (of the Philosopher) is reported unapt to be taught, and to learn: and applied for that cause unto the Ore.  
The head long, and somewhat protensed or stretched out to the form of a hammer (even as the heads of the Swissers for the most part are) doth indicate such a person to be reasonably fearful, diligent, circumspect, and a foreséer in weighty matters and affairs.  
The head right out form in the middle plain, and in a manner flat, being also of a mean bigness, doth indicate such a person not to be only witty, but stout, and of great courage.  
The head well form, doth denote such a person to possess a singular wit, to be one of a good advisement and consideration, yet liberal in gifts: but by the report of Conciliatore, this Person sometimes will be very fearful and fainthearted.  
The head either small or big, is understood and meant, according to the measure and proportion of the whole body, as saith Albertus.  
The head short, declareth such to lack reason, understanding and wit: as report Palemon, Albertus, and Conciliatore.  
The head in the hinder part hollow, doth denote an ireful person, wily, and deceitful: and these according to the notes answering to the other parts of the head and body.  
And in whom you shall espy the temples hollow of either side, such (by the agreement of the Philosophers) shall you judge and pronounce to be cruel, deceitful, and great dissemblers, with other conditions scarcely tolerable.  
Hitherto, of the judgements of the head: next followeth the judgements of the forehead, after the rules and order of the Art: as a member and part greatly to be regarded, both for the composition and lines (worthy memory) seen in the same.   

Of the form, nature, and judgement of the forehead. The xv. Chapter.  
THe face saith Aristotle, evermore goeth bare, especially in man.  
The forehead is that space lying between the highest brows upward, & the eyes downward.  
The breadth whereof, beginneth from the root of the nose, where the eyelids end: and reacheth unto the garland seam about the head.  
The length oft be forehead is understood after the breadth of the body, which way the hairy sinews are seen to stretch and run. As the like the Phisiognomer hath observed in many of the best learned.  
Also at Ravenna he beheld the Image of that learned Dante, having the like form.  
Here note, that a man must consider all other parts, with the conditioned form of the head, and the agreement of the countenance, otherwise this cannot be verified.  
By the round forehead, shall you conceive and understand a certain spherical or very round eminency and bearing outwards: such a form of necessity must be granted to lack in the length of the Forehead. The cause of this is, for that the ●pirices in the same empty place, are reverberated and inflamed, and that the inflammation long continueth: Which reason and saying is confirmed, when such have a short Neck and choleric, in that the inflammation of blood is light●● caused and abiding.  
The forehead is an utterer of heaviness, ●irth clemency, and cruelty: of which the proverb came, That the flattering person showeth a smooth & smiling forehead: the ireful man a knitting or wrinkling forehead.  
Aristotle affirmeth the forehead to be the seat or place of modesty and honour: and the same for the méerenesse of the imaginative virtue, which with the common fence in the forepart of the brain, is placed as principal of the head, by force of whose virtue, either heaviness or mirth, comeliness, or uncomeliness, are suddenly carried unto the judgement of reason, and by the same judged. Of this we name such to have a shameless & bra●en forehead, which put away or set aside all bashfulness and shame.  
The forehead through the descending of all the sinews from the brain, to perform the sense, is as it were a certain tower and fortress, to whose hollowness do the five sensitive sinews concur of the outward senses, through whose help, from all the objects of the senses, at the seat of reason, is judgement caused.  
The S●inne of the Forehead, which with a certain musculous and thin substance fastened to it, is united or joined together, that the inner parts of the hands, and sols of the feet, with the tendons, do agree together.  
The fore head distinguished of the bones, lying under the utter skin, doth only consist of two movable skins: and briefly, the whole is lose in itself: and of the same, is undoubtedly moved, by a voluntary.  
The skin of the forehead, doth move together with the eyelids, by certain muscles and sinews: at the opening and shutting together of the eyes.  
The Musculous thickness, lying under the skin of the forehead, by which the eyebrows are drawn up, and the motion of the forehead caused, hath his hairy fastenings tending downward: which cut overthwart, by an unskilful Chirurgeon, doth after cause, that the whole skin of the forehead, doth slide or fail down to the eyes.  
The plain and even forehead without any wrinkles, is the same which doth bear or boss nothing outwardly: but containeth or hath a certain éevennesse throughout.  
And such persons are noted (of the Phisiognomer to be contentious and full of variances: the reason is, for that the same signifieth a gross skin of the forehead, and of the consequent, alike Wit: and the hardness of Flesh, which cannot be placed, of which the rudeness of understanding ensueth through the Organ not due proportioned. And such also be hot and dry persons, which causeth the tention of the forehead: so that through the paucity of understanding, they be caused brawlers and contentious.  
In all matters, there is a certain outward note, by which we find those that are not answering to the eyes, that is, the inward notes not seen. Of this appeareth, that the nature of the proper matter hath his, and Philosophy natural hath his, whic● it skilfully noteth.  
The person having a big forehead, is slow and dull Witted, compared unto the Ox, in that the Ox is a flow beast, which hath a big forehead. But the forehead small, doth denote an vnsta●●● person.  
The forehead large, doth indicate such a person to be inclined often to change both mind and purpose: but if the forehead be large, than such (for the most part) is noted to be a fool, of small Discretion, and dull witted: as both Aristotle and Aui●●● write.  
The forehead very large, is meant to be form with a due quantity, both in the length 〈◊〉 breadth.  
The forehead round and fleshy, argueth such to be ireful: especially if the same be bearing or 〈◊〉 out, and with this lacking discretion dull and slow: who of the Philosopher, aptly applied to the Ass.  
The forehead over much standing forth, that the same seemeth ●ossed out in the middle, signifies excess of choler: and such (for the most part) are disposed and inclined unto the choleric and hasty passions, as unto the frenziness and furious hastiness.  
Alike to this, that if the forehead hath (as it 〈◊〉) a proper bearing forth, or knob bossing out, and certain denting in, or little furrows to be seen, doth (by practice of the Phisiognomer) signify such a person to be rash, wily, and false of promise: yea, this like (by the report of Adamanti●s) doth denote sometimes foolishness and frenziness or madness in that creature: so that the other signs and notes of the parts, answer and agree.  
The forehead little and narrow, doth indicate such a person to be foolish, and a small likelihood in him to be taught, or to conceive any learning to purpose: yea nasty, sluggish, and a gluttonous feeder▪ applied for these to the grunting Sow. But the Forehead small, that is thin of skin, and very narrow, in a Swarthy person, doth denote him to be Lascivious, soon moved to ire, over liberal, seeking destrouslie acquaintance, and a manifest note of small wit in him.  
Here note, that the forehead small and having a thin skin, doth indicate in that creature subtle & movable spirits, etc. econira. For the spirits 〈◊〉 a subtle substance, air all, clear, and produced of the lightest and most thin part of blood, by which the virtue of life is carried unto 〈◊〉 proper 〈…〉 the same. So that where the overmuch 〈◊〉 is of the forehead, there of necessity must the gross spirits be engendered, which 〈◊〉 not apt to in 〈◊〉 conceive ●●●ply, for the expulsive virtue which is weaker in that person. A●● the virtue 〈◊〉 is stronger or mightier than the same dispersed on that the spirits united, cannot aptly discern the congruent actions, through the over empty, large, and phlegmatic place.  
The forehead over thin of skin, and wrinkles doth argue the lack of brain, and consumption 〈◊〉 the substantial moisture, as the like appeareth in aged person●: and in those which by daily & continual sicknesses are wasted, and brought 〈…〉.  
The forehead long, doth witness such apti●●● to be Witty, 〈◊〉 to learn or to be taught: 〈◊〉 somewhat vehement in causes many times. For these are of the Philosopher aptly applied to the fierce Dog. new acquaintance, and a note of small Wit in him.  
Here note, that the forehead small, and having a thin skin, doth indicate in that creature, subtle and movable spirits, & econira. For the spirits 〈…〉 substance, air all, clear, and produced of the lightest and mo●● thin part of blood, by which the virtue of life is carried unto the proper actions of the same. So that where the overmuch thickness as of the forehead▪ there of necessity must the gross spirits be engendered, which are not apt to meditate or conceive deeply for the expulsive virtue, which is weaker in that Person: and the virtue united is stronger or mightier than the same dispersed; so that the spirits united, cannot aptly discern the congruent actions, through the over empty, large, and phlegmatic place.  
The forehead over thin of skin, and wrinkled, doth argue the lack of brain, and consumption of the substantial moisture: as the like appeareth in aged persons: and in those, which by daily and continual sicknesses are wasted, and brought very lean.  
The forehead long, doth witness such a person to be witty, apt to learn or to be taught: yet somewhat vehement in causes, many times. For these are of the Philosopher aptly applied to the fierce Dog.  
The forehead square, having an equal and moderate largeness, agreeable to the head and face, or according to the manner of the other parts doth argue such a person to be virtuous, witty, of honest conditions, and of likelihood to be hardy and courageous: for which (of the Philosopher Aristotle) applied unto the Lyon.  
The forehead plain, and wholly without wrinkles, doth indicate such a person, to seek and be desirous of great honour, and the same above his reach and possibility to be compassed: being one also of small discretion, spiteful, and very ireful, or that continueth long angry, obstinate, and full of strife. A like to this, doth Adamantius Write: that the forehead long, lean, and hollow: to testify such a person, fearful, crafty, and desirous of honour.  
The Forehead that bosseth out unto the edge, is of some allowed, especially if th● same well answereth to the head. But if such a roundness occupieth and causeth the smooth and plain stretching out at length of the temples, and that the same is bare of hair, doth indicate in that person the towardness and worthiness of wit, the desire of honour and arrogancy, such also valiantly attempt bold and mighty enterprises: as the same is noted sundry times, of the worthy Physiognomer Cocles.  
The person that draweth or knitteth together the skin, in the middle of the forehead, with the overbrowes, is not only noted to be wayward and ireful, but greedily bend and fixed to the horrible excess, and greedy coveting of money; much to be detested: as Palemon, Loxius, Morbeth, Co●ciliatour, write.  
The forehead (as Thaddeus Hagecius reporteth) stretched out plain and even, and the same as one smile, doth argue such a person to be a Flatterer, and hardly to be trusted: as the same of experience noted: which manner of appearance the Philosopher Aristotle, doth attribute and apply to the kind of the passion: in that the Forehead thus stretched, throughout equal and smooth, is laboured (as it were) by a made or dissembling means. The same also is named of the Phisiognomer (and Thaddeus agreeth thereto) a counterfeited forehead, when it thus appeareth wholly wretched out plain and smooth. As by a like may well appear in such persons, at what time they flatter: and in the Dog fawning for an intent, which maketh smooth the forehead.  
The forehead cloudy through wrinkles, doth signify such a person to be bold, fierce, courageous, and terrible, compared of the Philosopher for the like, to the furious Bull and Lyon.  
A mean condition of the forehead, between the former uttered, doth by judgement of all writers, decently agree: and such a person hath been noted (for the most part) to be gentle, civil, of honest Nature, and endued with good conditions: as these of experience noted, by the well practised Physiognomer Co●les.  
The forehead appearing in a sad manner, with a heavy countenance, doth argue such a person to be full of mourning and heaviness, and applied to the effect: in that such which wail and mourn, have then a heavy countenance, and be full of sorrow.  
The forehead drawn together or wrinkled in the middle, doth signify such a person to be ireful, and revenging.  
The forehead long, lean, und hollow, doth denote such a person to be fearful, crafty, and desirous of honour.  
The forehead hanging down, and shadowed as it were, doth indicate such a person much inclined and prone to shed tears: for which reason, these of the Philosopher, are aptly applied to the kind of the passion: and to this do the later writers agree.  
The Forehead big, is always caused through the bigness of the Bone, grossness of the flesh, and the thickness of the skin: contrariwise the Forehead small, is through the thinness of the Bone, Flesh, and Skin: as both the philosopher Aristotle and Palemon, with others, do Write.  
The forehead apearing deformed, through the many wrinkles deep, by which the same is named foul, signifieth a sorrowful person, and applied of Aristotle to the kind of the passion: in that such, which sundry times vexing and grieved in mind, do then utter and show a like wrinkled and deformed forehead.  
The Forehead bare of hair (as Thaddaeus Hagecius writeth) and having a plain & even skin, except the same within the upper Face above, or over the nose, doth signify a malicious Person, deceitful, and full of ire, yea, contentious many times.  
The forehead very great round in form (by the bearing out) and bare of hair, doth not only argue (by the agreement of all writers such a person to be hardy and stout, of will hardly to be bridled, but a dissembler and liar & the rather if the other parts answer.  
The forehead long, with the countenance or face long and slender, and chin like slender and thin, doth not only (after the mind of the Physiognomer, and Thaddeus) denoteth such a person to be rigorous and cruel, but bearing ru●e, to be a Tyrant.  
The forehead confused by wrinkles, and the face appearing puffed up, through and overmuch fatness, doth indicate an ●nstable, phlegmatic, gross, and dull witted person, by the agreement of Palemon, and others.  
The forehead narrow, to be foolish: & the same long in form, unapt to learn. This high swollen or bolned out, and round, to be a deceiver, subt●●, and wily. The forehead wrinkled, to have deep cogitations, and buethened with cares. The same round in the bossing out, to be not only envious, but crafty. The forehead large (after breadth) doth denote such a person, not only honest conditioned, but free of expenses, and liberal in gnifts, as Loxius, Philemon, Palemon, and sundry other writer's report.  
Certain report, and rightly in the same, that the forehead overmuch wrinkled, doth argue much unshamefastness in that person: the reason is, when the Virtue apprehensive and conceiving is weakened, the same then cannot orderly discern the Congruent, from the incongruent: of which ensueth those that are wrought without shamefastness. The cause of this is, in that the forepart of the brain is very moist, and of the over much moisture is this great wrinkling caused of the Forehead.  
Henricus and Guydo, in a proper chapter of the Pocks write, that such having a short forehead (as to length) and both the Temples flat, and cherke bones large, be prone and apt to come unto that impostumation or swelling in the throat, named (of many) the kings evil: for that in such Creatures the matter is readily derived and sent to the neck: but this especially happeneth to Children, through gulositie and much feeding, and both thinness and moisture of body: yea, the same is the more verified, when as the head (to the judger) appeareth big, and not due proportioned.  
Conciliat●●●● thus writeth, that the person● which hath an ●●uen stretched and smooth forehead, with a certain shining in the same, is denoted to be not only a flatterer, but dereitfull, and hardly to be trusted. And many like were the Bononian● which Conciliatore observed and noted in his time. The cause of this tention and éevennesse of the forehead, doth the Phisiognomer suppose to proceed, through the Choleric quality, for that by his dryness the skin stretcheth out plain: but the clearness of shining, doth denote the subtleness of skin, and humours: and by the consequent of the Spirits: so that the like forehead, doth argue a ready wit: but such be fair spoken, using mirth and delectable words, to the end of purchasing somewhat: for which cause aptly named worldly flatterers, and deceitful through the moving of the spirits.  
Such having wrinkles plaited or gathereh together in the forehead right up retching, especially unto the angle of the nostrils: are denoted to be persons full of care, and deep thoughts bethinking weighty and serious matters, through the sad humour melancholy.  
Such having the forehe●d, parted (as it were) here and there, or the same rough in sight, or otherwise very hollow in the middle (as if the same to a gutter dented in) with an evenness throughout, by a looseness of the skin, appearing as one smiling: be not only noted subtle, and very crafty, but covetous and very near or hard persons to deal withal: yea, this note perhaps in some may indicate foolishness.  
The forehead much awry form, bearing out both high and round: doth declare such a person to be weak of courage, neither profitable to himself, nor to any other, impudent, lacking both reason and wit●i as the Greek Author Adamantius writeth.  
The forehead gathered and wrinkled to a Cloud along the forehead, or down the middle of it towards the nose, as if the skin were plaited: doth signify such a person to be ireful▪ furious, and revenging▪ applied of the Philosopher Aristotle, to the Bull and Lyon.  
Such a person having a shadowed and low forehead, with a pensivesse of look: doth not only argue a mourning and heavy mind, and given to much sadness, but sundry times to be ireful: if we may credit the Commentatour Gulielmus Nurice.  
That singular Philosopher Ptolomeus paru●s writeth, that the person having a long, high, and large forehead, to be honest conditioned, much bearing, and suffering injuries, yet of great likelihood to increase in Riches: this doth the learned Conciliatour report.  
The forehead appearing even and smooth, doth denote such a person to be effeminate, both in courage and will: according to the agreement of Philemon, Palemon, Loxius, Aristotle, Conciliator, and the Greek Author Adamantius.  
Michael Scotus uttereth, that whose forehead in the temples, shall appear as puffed up, through the grossness of the flesh, in such manner, that the like person hath the cheeks filled with flesh: doth signify him to be very unconstant of mind, proud, ireful, and of a gross or dull wit: the reason of which is, the grossness of the temples and flesh: and of the ●awes and cheeks, doth argue the grossness of humours, and dominion of heat, in that the same is cause of the irefulness, and rudeness of wit. Such did the Phisiognomer always see, to have a big head, with the form evil, and unordinately proportioned.  
The forehead that seemeth crooked in form, & the same both high and round: doth signify, or rather is an apparent note of foolishness, and impudence in that Creature.  
These hitherto of the judgement of the forehead: to which added (as matter agreeable) of the three principal lines, commonly seen in most men's foreheads, with the skilful judgement of those, and other notes there appearing in sundry subjects: much further all such as mind rightly to Phisiognomate by this Art.   

The judgement of ceratine lines seen in the forehead. The xuj. chapter.  
THe Phisiognomer rep●●teth, that there came unto his understanding and knowledge, a certain skilful Jew, which could by Art Phisiognomate and pronounce great matters by the only sight of the face, but especially the forehead: in divining matters past and to come. He also could utter of riches, honours, and calamities: yea, of the fortune and infortune, both of the Father and mothers, and many other matters besides▪ The same skill when he desired of the Jew (by earnest su●t to learn) he utterly cefused; and denied this request of his: so that forced he was to use sundry questions and disputations with him: by which at the length he perceived and found, that this person was wholly ignorant of Physiognomy, so well Metamoricall, as of the members and Planets: saving only by certain lines, which at the last through his industry and labour conceived. And in these (saith the Phisiognomer) have I found and learned a singular practice, and an infallible or most certain truth, which I attained by a long time of practice. So that this worthy Jewel, and most rare secret, he purchased after the manner above uttered, not minding to hide the skill, but rather furthering the same to the uttermost of his power, which he thought most agreeable, to publish next after this Chapter of the forehead, as in a most apt place to ensue.  
The instruction & knowledge of which is on this wise: first conceive that in the flat and even forehead, you shall sometimes see there several lines, reaching out the length of the forehead: which after the mind of the Phisiognomer, do import and signify three ages: that is to say, childhood, youth, and old age. This childhood doth he here mean from birth, unto xxv. years: and youth, from xxv. unto fifty years: and old age, from fifty, to the term and end of natural life: as the same hereafter shall plainer appear, in the condition of the lives. But for a readier intelligence of the former words, conceive this example here under demonstrated, which evidently to the eye uttereth these three lines, representing the three ages in most persons.  
To come unto the matter, the two neither lines, being under the three principal, which make sometimes the form of an angle above: are attributed, the one unto Saturn, standing on the right side, and the other unto the Moon, appearing on the left side. Of these, that line also on the right side, ascribed unto the father: and the other on the le●t side, unto the Mother.  
So that in the same place where these lines appear whole, there (of knowledge) we affirm the good hap and fortune to be: specially, if these she●● and be strait: in that such lines appearing crooked, do evermore argue the contrary: and the same, either more or less, according to the strength and weakness of them.  
Further, the three ages in all persons, are attributed unto the two upper, and sixth planet Mercury: as here under by this figure doth plainer appear.  
Of which the fir●t, and neither most towards the nose, is named Mercury's line, which representeth the first age: for that in such an age and time, all persons than be aptest to conceive and attain both learning, sciences, and handicrafts: yea, this is named of most men, the flourishing age, although the same somewhat wanton, and unconstant.  
The second line upward (named jupiters') representeth the second age, which the Phisio●nomer nameth, the time of veneration, and Wisdom: for that in the same Age are the large show of descent, conditions, & liberality uttered: yea, both the stability in religion, & discretions in men, and their laudable actions. Further, where virtues are embraced, vices left and detested. Where also is (in men) a fruitful and commendable wit uttered: where beside is the mother of honesty indirated: all which by jupiters' line, are (after the agreement of sundry Writers) represented and expressed.  
The third line (after the mind of the Phisiognomer) representeth a third age: which of all men is known to be the time of sadness and covetousness: yea, the wearing out of pleasures, and the end of natural life. If this line be fortunate, the same then doth indicate an increase by husbandry, land, houses, and all such matters which appertain unto the office of old age: so that to such a third line, are all these agreeable, which are attributed to Saturn.  
Some perhaps will argue and say to the Phisiognomer, that this is the age of devotion: to which I thus answer, that old men, in very deed be then more inclined and bend to serve God seeing that age is then dissolved, and become impotent unto the wanton pleasure and luxuries: through which these are the more prone, and disposed unto prayer, and the faithful serving of God.  
The time (to come to the matter) of youth, is known to be natural, and not through endeavour, for which cause, a more affiance and trust, is to be had and found in them for the more part.  
So that in the same place, where this line is broken, there the infortune is: as either sickness, impoverishment, or any other hindrance.  
If the two neither lines (next the Nose) be whole, and that these, form as it were an angle and cone about: do then denote (as the Phisiognomer hath many times experienced) that such persons to have a notable fortune unto the attaining and purchasing both of riches, and promotions. Although few such there be, which possess and enjoy the like note.  
Further, the said two neither lines; under the three principal, are thus applied: that is, the right line unto the Planet Saturn, and the left line unto the Moon. The right line also is attributed to the Father, but the left line to the Mother. By which understand, that according to the presence and form of the lines: so judge of the fortune and infortune of that person.  
But when the said two lines do reach and meet into the form of a triangle, and that there appeareth an overthwart line stretched and crossing above the nose: yet in such manner, that the same formeth not with the others, a perfit triangle: doth then denote a competent fortune unto such a person, and this according to the strength of the lines there seen. For where these lines are broken off▪ lacking, or crooked: there they witness and signify the infortune to succeed.  
If a line appeareth in the middle, under the lines, in the Dyameter of the Nose: doth then argue a singular fortune, and the great increase of riches.  
The Philosopher Pt●●lomeus parvus writeth, that if one line reaches along the forehead, as from the right side unto the left, doth then promise such a person (after nature) to live threescore years.  
If two lines shall the like stretch along the forehead: do then promise such a person, to live unto the age of thrée●core and ten years.  
If three lines the like, then unto fourscore years.  
If four lines the like stretched along the forehead do then signify fourscore and ten years. And if five lines the like stretched a long, do then declare an hundred years: as the learned Ptholomeus writeth.  
If the ●hree lines above described, are crossed of other lines, do then denote hatred, troubles, and persecutions for the more part.  
If the said crossings of the lines, shall make an angle: and that one line be bigger than the other: in such manner that the same stretcheth over the angle above the nose: doth then signify, that such a person hath Enemies, but they shall not greatly harm him. But further of this form of the angle crossed, may a man learn and understand, in any work of Paulmestry: that vtte●eth matter of the quadrangle of the hand: as touching friends and Enemies: and even the same is witnessed by the signs of the forehead.  
If neither angle, cross, or overtwart line shall appear on the forehead, doth then signify a lucky continuance and glory in works, and a most happy estate unto the end of life.  
The sharp crossing of lines, to the manner and form of a pinnacle: doth then demonstrate both household, and familiar enemies, or enemies of the own Kindred: as Morbeth the Cardinal writeth.  
If any two lines of the forehead, are near joining together in any part: do then demonstrate discord and contention with many persons.  
The comeliness and good proportion of the three principal lines of the forehead, doth denote a worthy Fame, and finguler Wit▪ as sundry Authors write, and the same affirmeth the Phisiognomer.  
If many lines are discerned in the forehead, than (so appearing) those are named the sisters of the three principal lines: as writeth the former Morbeth. If but one line only is seen or doth appear in the forehead, then according to the manner and form of the same, & place where that appeareth, with the age of the person and dominion of the Planet, must a man like judge.  
If no line at all shall appear in the forehead: then by reason, no judgement at all can be pronounced.  
When in the breaking, those lines appear crooked in this manner, as the example here under of the one plainer expresseth: doth then signify the greater infortune to that person. As the like by observation was noted, in a certain Italian, and sundry others.  
If any of the lines appeareth crooked or bended upward as a Bow: doth then indicate the greater infortune: But if any line downward stretched, than the lesser infortune, is signified by the same: as Mant●anus and Cocles write.  
When in the crooking any of the lines shall be crossed, especially Mars' line: doth then signify violent death unto that person: and this (according to the positure and place of the line) shall like be judged to happen, either in the second or third Age.  
The veins very big appearing in the Forehead: doth denote the exceeding quality of Choler, and that such a person to be exceeding ireful.  
These hitherto of the judgement of the three principal lines, appearing and to be seen (in a manner) in the foreheads of most subjects: which diligently observed, and noted by due circumspection, shall in the end find this rare and Golden secret, hid a long time from many good wits: yea, and of these sufficiently skilful in other laudable Arts. And that this Jewel may not appear mutilate, and unperfit, for the lack of more principles and instructions to further the same: I intent to publish a singular treatise very rare, and known but to few Students, entitled metoposcopy, or by a more known name, the view and beholding of all the lines appearing in the forehead, beginning orderly from Satur's line unto the Moons, written by a most learned Mathematican and Physician, named ●haddaeus Hagecius of Hag●k: the which added unto the number of threescore examples, lively counterfeited: that he by diligent travail, noted and observed: which no doubt will much help and further those, that mind to judge on subjects by the aid of those faithful instructions, and linely examples: published in this perfect manner, by that worthy man above named: for recompense of which travails, he in my (opinion) well deserveth immortal memory, among other of the learned Philosophers; which commendation and opinion of mine, I refer to the wisdom of the Readers, at the coming forth of the Treatise: in the mean time, I wish the Readers to use these instructions above uttered. Next followeth the judgement of the overbrowes, as a part belonging to the forehead by which singular matter may be learned and known.   

The form and judgement of the overbrowes. The xvii. Chapter.  
THe Learned Philosopher, named N●●cius Naturae, writeth in the second Book (de partibus Animalium) that the overbrowes and eyelids were ordained for special helps to the face, as to ornate and beseem the same, with the avoiding of other inconveniences.  
The place of the overbrowes (as writeth Cocles) is a part of the Forehead, and form of nature in that seat, where the bones knit and join together. The overbrowes also were ordained to man (as reporteth Thaddaeus) both for profit, and comeliness sake: these for profit, that the moisture and sweat falling from the forehead, might (as penthouse to the eyes) so cast off the moisture distilling, and like the humours and moisture falling from the head (through the same eveising) shoot them off, without harm to the eyes. The like words in a manner, uttereth the Phisiognomer Cocles.  
The overbrowes (as reporteth Cocles) were appointed by God and Nature, in the knitting and joining of the bones: for that in many Old● persons they grow and wax so long, that of necessity, and for comeliness sake also, they must be clipped.  
The causes of the hairs (as writeth the Physiognomer) are noted to be four: as the Efficient, the Material, the Formal, and Final. The efficient cause of the hairs, is procured two ways: the one is natural heat, which elevateth the humours from the moisture of the body, and sendeth or carrieth them forth unto the skinny parts. The other is the cold air, which both thickneth and coaguleth those humours, and reduceth them into the form of hairs.  
The material cause, is two ways, the first is far off, and is the corporal moisture: the second cause is near, and is the earthly vapour or humour, which is evaporated from the moisture. The formal cause, is the form of the hairs, as the length and roundness of them. The final cause, is the diversity of hairs, as to the decking & beseeming of the body, like as the hairs of the overbrowes, of which our intentes is to write at large in this Chapter.  
The overbrowes have a hid virtue, to express the affections of the mind: of which this proverb that the person raiseth or lifteth up the overbrow: meant by the same, that such a one to be arrogant and proud. And such appearing like, doth the learned Thaddeus, rightly name haughty, and sour of countenance.  
The right overbrow is more raised, and bended than the left: in that all the parts through the cause of moving, do decline and lean unto the upper sight. The right kidny in like manner is known to be higher placed, than is the left: as the abovesaid Thaddeus writeth.  
The overbrowes stretched upward, if of the hai●es descend unto the beginning of the nose, and upward elevated unto the temples, do denote the deminion of heat and drith, and such are known to be of crafty and wicked conditions.  
Conciliatore writeth, that whose ouerbrow● appear whole, and not seveared of hairs between each, are noted heavy and sad persons, applied unto the similitude of the affection, and passion: as both Aristotle, Albertus, and others report.  
Morbeth the Cardinal writeth, that whose overbrowes are stretched unto the Nose, and reach upward to the Temples, in such manner, that the hairs spread to either side of the Brows, be not only noted simple, unshamefast, enuio●o, foolish, without fraud or deceit, but unsatiable and gluttonous, applied to the S●w.  
The overbrowes black, not much crooked and divided with a space, are most of all to be commended: for such overbrowes had our Saviour Jesus Christ and the chaste Virgin his Mother: as the singular N●●●phorus Preacher, and chi●●e Pastor of Constantinople Church, and Writer also of the Ecclesiastical Histories reporteth, in the end of his first Book.  
The overbrownes thin and of mean bigness, argueth a moderation in that creature, & the goodness of humours: for such having the like overbrowes, are noted to be ingenious and searchers of deep secrets, as both the Phisiognomer Cocles; the learned Philemon, Conciliatore, Albertus, and others agree in the same.  
In these Verses above noted, doth the Physiognomer declare and report, that the Squint or goggle eyed persons, to be greedy Catchers, covetous, dissemblers, and malfcious: and in a manner so evilly inclined, as such having the overbrowes joined, through the hairs thick growing between: and the like may be said of those having but one eye, so that the other parts are agreeing. And generally these think all evils, if we may credit the Physiognomer.  
This Goggling of the Eyes, is caused many ways, as Avicen writeth (tertia tertii capitulo 28. de strabositate) where he uttreth, that sometimes the goggling of the eyes, is caused through the mollifying and looseness of certain Lacertes, etc. and after the same manner he reporteth, that this gogling is sometimes caused through a dryness, as the like happeneth in sharp agues, etc. & this (saith the Phisiognomer) serveth aptest unto our purpose: in that the same corroborateth the dryness, which is cause of the hairs, and two causes also are associated, unto the procuring of a wicked effect. And I never saw (saith the Physiogmer) the goggle eyed person▪ without a mighty heap of vices, full of fraudulent iniquities and contumelious: the like do affirm of the one eyed persons, having the other notes answering, as above taught.  
The ancient Rasis affirmeth, that such having much hair on the overbrowes, are noted full of thoughts▪ and very pensive, or most commonly sad: and their speech unseemly, and gross. So that this Text confirmeth choler adust, and Melancholy humours: and is the cause also of many thoughts, and that such mus● and bethink great matters. A like note the Phisiognomer diligently marked, in sundry Robbers by the high way (as above reported) by the said Cocles. And such also are deflowrers of Maidens. thieves, and Murderers for the more part, if their faces be covered with a paleness, or wholly pale: and on sundry like formed, the Phisiognomer pronounced judgement by order of Law, and death to ensue: which not long after happened, to the admiration of such which knew of the same.  
An example of a notable Thief, and ingenious in stealing and robbing, who in the Physiognomers time, was hanged for his wicked facts: doth he here place by the way, for the better furthering of such, as mind to judge by the Art, on subjects like proportioned. This person (to come to the matter) was figured on this wise: he was of a mean stature, lean, and slender of Body, and proportioned in the members and parts of the same. The hairs of his head black, curled, chin, and long: the forehead square, and in the middle éeuen, the Hairs of the overbrowes bended, and thick, and in the descending mined in the Cone of the Nose. The eyes were mean of form, deep standing in the head, having glistering and fiery spots: the Cheeks somewhat bearing out, through the help and means of the Bones there pla●e●. The Face was long, the Nose mean, as the same pro●e●sed unto the mouth, and Choleric of form, the part under the Nose foveated: the mouth small, the Lips thin, and the neither (as the same were downward) folds. The Chin extending to a sharpness▪ or in a manner sharp downward, and on the top foveated and round: the beard small and thin. The colour of the face was white, shed, or covered with a certain paleness▪ his pace in going like to the Peacocks, and that in a soft manner. His stature after Nature, was rather upright, then stooping or crooked: yet crookedly did this person wa●ke by himself, as one musing by the way. His legs were slender, the feet small and fine, the heels little and very flat: he went very seemly, and note in apparel. The shoulder points behind were somewhat big, and a little crooked.  
The hands fair and comely, with the fingers long, and palms long. He was a person (by report of the Physiognomer) of few words, yet quick of speech: and his actions for the most part, were done with much expedition, through a passing wit, great boldness and courage. In as much as unto the Physiognomy of the Planets, the Phisiognomer affirmeth, that the blackness of the Hairs of the head, and thinness of them, and cryspidnesse and quickness of speech, and motion of the body, and nose pretenced and choleric or hooked, the●e indicated that Mars' virtue to bear sway in him: for as much as in the respect of body, he had the breast large, and shoulder points big: which together were a note of hotness in that person. The thinness of the hairs, signified a dryness to be in him. His pace musingly, or as one full of thought, with the eyelids drawn or gathered together, and overbrowes joining, through the thickness of hairs over the Cone of the Nose: the eyes hollow or deep standing, and peacocks pace. The eyes thus low situated, did denote a Saturnine disposition in him: and this especially, the fewness of words, and hardness in uttering them. The longness of face, with the cheeks like figured, as above uttered: the lips thin, and colour of the face won, indicated to Mercurial disposition, the forehead especially square. The overbrowes arcuated, the lips small, the sharpness of chin, and the Fossils of them: the decking or even dressing of the hairs, and fine appareling of the whole body: fine feet with the heels small and flat, indicated a venerial disposition. The glistering eyes and spotty, were by reason of the dryness of the Animal Spirits consisting in the brain: For that the same firinesse and adustion procureth men (without the Grace of God) unto thefts and robberies Saturn also increaseth dryness in that person: of the Sun, the Moon, and jupiter I write not, in that I remembered not the notes agreeable, at the writing of this.  
It sufficeth us (saith the Phisiognomer) that we only write, how Saturn and Mars beared sway, and procured this person unto Thefts, Venus unto gaming: and Mercury was in place in his geniture, which caused him to be ingenious. And hereof it succeeded, that this person had a small and thin beard. To conclude, this conceive, that the members which possess a cold and moist matter, the Phisiognomer attributeth unto the Moon: the members which enjoy a hot and dry quality, he applieth to Mars: the members which contain a dry and cold Nature, he applieth to Saturn: the hot and moist to jupiter: the hot and dry more temperate to the Sun. The hot and moist members uncompact, and not much solid and round, nor very loose, nor much erected and clear, doth he attribute to Venus. The members long, not protenced and slender, are of Mercury. Of the Saturnine and Martial slenderness, doth the Phisiognomer here omit to write, willing the Judgers in this Art, diligently to consider the Saturnine lines, both in the forehead and hand: and to learn the Physiognomy of the Planets, before they enterprise to judge on any subject. In that the forms, colours, cleanly decking of parts, and all other special members of the body, are to be fully considered and beholden: afore any mindeth to Phisiognomate on the proper individuate.  
And thus above his stock and kindred advanced, was at that time infortunated, and thrown into Prison. This person was most vile in deeds, and bold in words, in that the Saturnine disposition bare sway in him. And of this it came to pass that he was so great a dissembler, and deceiver of many: for when he was come unto his uttermost tyment, he vanished as a smoke or vapour: in that Mercury of the Alchymisters, was evil fixed and congealed. But the salt armoniac, and the salt Alkali, were separated from the juices of the Herbs.  
Such which be accustomed to wear gorgeous apparel, many ornaments and Jewels, like to Women: or that he much delighted to wear and use sweet Powders, and pleasant Pomanders: are reported to be spiced with the disposition and nature of Venus.  
Whose hairs of the eyebrows are descended downward from part of the nose, and wretched upward from part of the Temples: is noted unshamefast, and dull of wit. For the unshamefastness, proceedeth through a ●urious hotness, and overmuch moving: and the dullness through the same cause: as Rasis, Palemon, Loxius▪ Adamantius, and sundry others affirm, and the Phisiognomer with them.  
The overbrowes thin of Hairs▪ and of a mean bigness, do insinuate a temperament, through the goodness of humours: and through the separating from very much adustion. And such by report of the Physiognomer, are noted ingenious, and searchers of ●éepe secrets.  
That worthy man Rasis reporteth, that the overbrowes long, do signify arrogancy, and unshamefastness in that creature: the cause did the Physiognomer above utter.  
Conciliatore writeth, that when the hairs of the overbrowes are stretched unto the Temples: such a person is known to be nasty or uncleanly: and of some noted to be a mocker and dissembler: which the Phisiognomer seemeth not to have noted in his time.  
Certain affirm, that the overbrowes long, do argue such a person to be arrogant, lecherous, and very unshamefast: which matters truly are increased, for the most part in old age. As the Physiognomer Cocles noted in sundry individuates.  
The Learned Avicen Writeth, (primo de Animalibus) that when the hairs of the Ouerbrowes descend by incuruation or crooking, from part of the Nose, doth signify a sharp, that is, a ready wit and ingenious, in wicked and detestable matters or businesses. When the hairs be stretched, and crook to the outside of the eye corners Lachrimall: such a person (by report of the Physiognomer) is noted, to exercise jesting, and to play the jester, and to take great feltcity therein, except his education otherwise contrary the same.  
The hairs of the overbrowes, if they shall be stretched, and lie so straight as a line in length, and these long, do demonstrate an evil, weak, and feminine mind: applied by the like, to women. And these manner of eyebrows (saith the Physiognomer) do I attribute to Venus: and such he saw (for the more part) to be Cynedes: or else very luxurious.  
The ancient Palemon Writeth, that if the hairs of the forehead or brows, be stretched unto the middle of the Nose, and that thick appearing, but unto the parts which consist on either side, little: is an argument of magnimity, and of most singular Virtue of mind, in that creature. The hairs in the same place stretched strait out also, de denote such a person to be very fearful, yet endued with deceits, if we may credit Palemon.  
Avicen (primo de animalibus) reporteth▪ that when the Ouerbrowes are stretched according to a rightline, it doth then signify a feminine mind: he also writeth, that the hairs of the Ouerbrowes hanging downwards, do signify an envious person: the Ouerbrowes crooking, do denote a Weak mind, and feeble of Courage. The Ouerbrowes so much crooking, that they appear almost joined to the nose, do denote a very subtle, and an ingenuous person. Such overbrowes (saith the Physiognomer) declare a studious person: and applied for that reason to the Planet Mercury.  
When the overbrowes shall be thin, in the diameter commensurated, & that these are large: this person (by report of the Phisiognomer) is noted to be of a quick & ready understanding. Some write, that if the overbrowes bended, are joined together at the cane of the Nose, argueth a subtle and a studious person. If these there knit (by the agreement of all writers) do witness a sad person, yet not the wisest, as the Phisiognomer noted the same.  
Here the Physiognomer propoundeth a solemn Problem, that may be demanded, why the hairs of the overbrowes, are far more ensed in Old Age, than in Youth: to the which question he maketh th●s answer, that seeing the generative vapours of the hairs of the overbrows which are carried or sent forth, by the joints of the bones, and in youth are compert, and well joined through the tenacity of moisture: for that cause the vapours cannot have their free passage forth, seeing the penetration in them at that age, is prohibited. But the moisture of the self. 〈◊〉 joined in old age, is consumed and dried: whe●● of the bones are caused more open, and the vap●●● free do consequently ascend, through which the hairs of the overbrows are then procured to grow long.  
The hairs of the overbrowes thick, and so long stretched out, that they seem in a manner to shadow the sight, denoteth in that person the excess of heat. The overbrowes thin of hairs, and the places much fleshy, denoteth a slow and dull capacity and coldness ruling in the principal members, as the learned Thaddeus writeth.  
The hairs of the overbrowes near touching, and in a manner joined together, are noted to be the worst condition of all others: in that the Brows like form, do argue a wicked person, full of mischief, ungracious works and deeds, & given to wicked Arts. As the like, the learned joan Indagines affirmeth, that he observed in sundry old Witches, brought to be burned, having the like overbrowes.  
The learned Physician Thaddeus reporteth, that he observed a jolly Captain, a great travailer, a Pirate on the Sea, and a ravisher of Maidens in the Ci●ty of Nymburge) three years before he was cruelly slain of the Tartarians, who had the like overbrowes, with the eyes glistering, and fiery spots in them, having also an ireful & fierce countenance, and man of colour in the face. That the form of this person, may nearer be understood and Learned of the professors of the Art, doth conceive this figure here afore demonstrated lively to the eye.  
The hairs of the overbrowes white (as reporteth joan. Indagines) do argue an effeminate person, lightly believing and foolish. If the crooking of the hairs declineth unto the temples, and to the bossing out of the cheeks, denoteth him to be negligent and foolish. The overbrwes, if they reach out long, and appear thick of hairs, argueth meditating, and bethinking mighty matters, as the Physiognomer reporteth.  
The Physiognomer Cocles here placeth an other example of a certain person that he noted (in his time) which by reason of the overmuch hotness consisting in him, was known to be a fool full of words, furious, ireful, evil tongued, and unpatient whose positure and form of parts is thus described. He had the head pinaple like, the voice loud, ●●●●ke of speech, and in stature 〈…〉, musculous, Sanguine, yet tending unto 〈◊〉. The ears were great, the forehead bearing out, ●●ter a round manner, the overbrows joined together and much hairy, the eyes small, hollow standing, glistering, and Fie●y: the Nose flat and hollow in the middle at the cheeks bony, and somewhat flat ●the mouth great: the lips thick, and folded or turned outward, the Teeth big, the Chin sharp and long, the face long, the Neck gross and short: small was the distance between the heart and brain: by which appeareth, that the skill of the anatomy, is very necessary in this Art.  
The shoulder-points were great and eleuate●, with a largeness of the breast: the part afore (named Methaphre●on) was eminent and fleshy, the Hipocondria great, the legs short and musculous: the arms long, gross, or big, the feet Big and articulated, the heels great, the soles of the feet hollow, a swiftness in pace, and treading short. He bore the head (by turning hither and thither) after the manner of the Hart: over all the body he was most hairy, having a red colour in the Face: which notwithstanding was a dark fiery. In the hands he had the Cardiacke, and middle natural line, very large separated, and were most red, with the mensal line naked and alone: in the palm of the hands were only three lines: with the rest of the tubercles and other lines infortunated and depressed: that denoted a most beluin or brutish nature, to consist in that person.  
For as much a● Michael Scotus hath frivolously written of the overbrowes, for that cause doth the Physiognomer Cocles, writingly overpass his sayings in his Chapter: considering they do so far disagree from the lively Art. And the learned joannes Picus, greatly discommendeth this Scotus, affirming him to have written no weighty matters of importance, but rather trifles, and of these full of superstition. Hitherto of the Ouerbrowes, with the lively examples described of the Physiognomer much furthering all such as be delighted in the Art: next to this doth he speak both of the uses and judgement of the eyelids.   

The form and judgement of the eyelids, and hairs of the lids. The 18. Chapter.  
ISydore writeth, that nature ordained the cover of the eyes, or eye lids, to defend the eyes from outward harms: as from flies, moths dust, straws, and such like, that might otherwise fall into them. The eye lids also be the covers, with which the eyes are covered: and (of Isydore named) the eye lids, in that these ●ouer and hide the eyes in safety. For the same cause, the like is to be learned and understanded of the nature, and diversity of the hears: as afore in the other chapter, of the overbroowes. Here in this chapter, hath the Phisiognomer diligently gathered together, the sayings of the learned Conciliatore, and others, although but a few notes of them were to be found.  
The eye lids, which on the eye approached nigh the angle, in the lacrimall part, if the same be exceeding small and thin: doth denote the disposition of the manner, and malice of the form. The cause of the smallness of hears, doth little the matter indicate.  
The lacrymall or inner corner of the eye, when the same is little and narrow: doth signify a crafty person, as Avicen reporteth, primo de Animalibus.  
The upper eye lid bearing out, rather blown up: then full appearing, and somewhat declining over the eye: doth argue that person to be haughty and disdainful.  
That if the neither eye lid shall be small, & narrow drawn together, in such manner, that it covereth but the white of the eye: doth denote the body to be governed of a dryness of humours. If this like happeneth in any cause, of very sharp passions: unless nature hath so wrought the same (as Hypocrates witnesseth) doth then pronounce death at hand.  
The ancient Rasis reporteth, that when the hears of the eye lids (so named of the beating of them) do crook downwards, or be naturally writhed unto one part: do indicate such a person to be crafty, and a liar.  
Why the lids are placed on the eyes, doth Gulielmus Nurice thus define: that by them, the condition and quality of the eyes, might the readier and better be defended and preserved from the outward matters: even as the sheath, on a sword: for that cause, such a person which hath a grosser or thicker eye lid, doth further see from him: for as much as these preserve the light of the eyes, from the outward heat, and cold. And of this, many beasts see further off, than men: through the grossness or thickness of the Eyelids.  
The corners of the eyes, when they be delated, do then argue a sickness or disease of the eyes. And if these have any flesh bearing out, do denote drunkenness: especially when the eyes are bearing out, and the eyelids be dry: as in many the like, the Phisiognomer hath observed and noted.  
The upper eyelids covering the neither, do argue (by the report of Conciliatore, Albertus, and others) long life.  
The corners of the Eyes dilated and large, through the cause of a smiling eye: doth indicate a lecherous person: and this note, applied (of the Philosopher) to Venus.  
The often beating or panting of the eyelids, doth argue such a person to be fearful, and vexed often with a frenzinesse: as Palemon, Loxius, and sundry others report.  
The eyelids thin (and in health) are best commended: For these declare a laudable mind, nighest approaching to God, through an upright behaviour.   

The judgement of the spaces between the eyebrows, after the mind of Michael Scotus. The nineteen. chapter.  
THe spaces between the eyebrows, near joining together: declare that person to be a niggard, envious, very much desirous of beautiful things, having a strange fortune, and more rigorous than gentle in behaviour.  
The spaces between the eyebrows, if they be large: doth denote such a person to be of a dull capacity, yet of a great boldness, very trusty in need, of a perfect and upright friendship: these hitherto Michael Scotus, if we may credit the agreement of these sayings.   

The nature and judgement of the movings of the eyes. The xx. Chpter.  
THe Physiognomers confirm their sayings, by the signs and notes of the eyes: in that the notes which are discerned in the eyes, be figures and utterers of the affections of the heart.  
The eye is the instrumental member of sight, whose quality is moist, in a round form figured, with a certain plainness: and form with seven co●tes, and three humours, as writeth the learned Sillanus (super nono Almansoris.)  
The passions of the mind, as trouble, mirth, love, hatred, and such like: are especially declared and uttered by the eyes: after the agreement of all Writers.  
The especial colours of the eyes, are known to be four: as the black, whitish, variable, and grey: as the worthy Canamusalis (in libro oculorum, cap. tertio) reporteth, and the like jehusalis.  
The round form of the eyes, is better moving, perfecty, and uncorruptible, through the lacking of corners: as all the learned agree in the fame.  
The cornered eyes, have very often superfluous moisture standing in them: as writeth the singular Constantine, in libro oculorum.  
A perfect form and condition of the eyes, doth denote an honest person: as writeth Gulielmus Nurice, Conciliatore, Albertus, and others.  
The eyes big and eminent, do argue weakness, and a feeble courage: in that these be so caused big, through the much abundance of moisture of the brain: in which is coldness, that sheddeth along by the Members, and extinguisheth the blood. So thrt such a Brain is more colder and moister than it ought to be: and in such a body should be the lack both of natural blood and courage. And as the spirit and store of blood, procureth boldness in men, even so doth the cold and moist quality, contrary work and cause fearfulness.  
Rasis reporteth, that the Eyes being very eminent and big: doth argue such a creature to be fearful, and applied to the Hare, Cunney, and Frog.  
The eyes outward extended, do denote (after the mind of Rasis) such a person to be foolish: but the eyes deep standing, do denote such a person to be subtle, and of evil conditions, through the part of the wicked quality: yet such be of a good & sharp sight, and see further, than the eminent eyes do in that the visible spirit is more gathered in the deep eyes, and the seeing virtue stronger, yea, the light is received in greater quantity, as by experience is known in the Gunner, which minding to shoot straight, winketh with the one eye: & like the Carpenter, in the laying of his line right: Hitherto Auerroys. But through the contrary cause, such having the eyes eminent be weak of sight, and see nothing so far off. The large eyes tending into a breadth of the body, like to the eyes of the Parthians, do indicate the moisture of body in that creature.  
Such having the eyes elevated, and standing high out, do see from them (as above uttered) but a little way: the cause is, that when the eye is eminenter, it is then further distant from the brain: which is noted the Wellspring of the Eyes. So that through the far distance from their Spring, that is the brain▪ such eyes are hindered to see far: where otherwise the eyes standing deep, do see s●●ner and further, yet such are noted to be of ill conditions. Further, conceive that through the Eminency of the eyes, divers matters visible are represented: so that such in a short time, can judge of matters: They are also babblers, through the moist forepart of the fore head. And thereby are noted unshamefast and foolish: the self-same (in a manner) doth the learned Asculanus write (in his mother tongue) in libro Cerbae, as followeth.  
Gli ochij eminenti, et in figura grossi  
Gli ochij veloci cum lo batter sermo,  
Matri e falsi, & de mercedae scossi.  
By which he concludeth, that such are without discretion, through the small discourse of understanding. He also saith of these, that the eyes moving fast & quick, proceeding of hotness, argueth irefulness, luxury, and boldness, applied to the Hawk and Falcon.  
The slow moving of the eyes, denoteth coldness, declaring sadness and fearfulness in that creature. Such with the eyes move the eyelids together, are of a weak and feeble mind, as Palemon writeth. The eyes which shut and open together, denoteth a wicked and traitorous person. If water shall stand in them, it argueth a studious person, & an earnest searcher of Arts, as writeth Aristotle, Albertus, and Phylemo.  
Conciliatore writeth, when the eyes are disformally moved, that one while they run, and another while cease running (although by these as yet) no wicked fact or mischief be committed or done, in cogitation notwithstanding the mind is known to be occupied with the like. And such generally the Phisiognomer noted to be of wicked conditions: and prone to some violent, shameful, or evil death. Yea, the Physiognomer hath often times observed it, in many that Rob by the highway.  
Ptholomy the Philosopher Writeth, that the eyes yellow (so that the same proceedeth of no sickness) doth signify such a person to be a deceiver, and cruel, as the Phisiognomer Cocles observed in sundry Bawds & Murderers. Further, such a colour indicateth the dominion of choler, with great adustion: of which occasion cannot otherwise be caused, but the dominion of malignity.  
The eyes moving swiftly, with a sharpness of sight, are noted thieves unfaithful, & deceivers: yea such a note hath the Phisiognomer seen many, which were after hanged.  
One of these, was the son of M. julianus de Pontremulo, brought up and trained courageously from a child) under a valiant and politic Captain, named Francisco Roverso, on whom he pronounced judgement, in the year 1492. and before the presence of M. Bartholomew (de S. Marino) a famous Chirurgeon, and a most special friend of the Physiognomers. And as this Cocles had afore pronounced and judged of the young man, even so came it to pass (through the lack of grace) that he was hanged, in the year of our Lord, 1496.  
And this Physiognomer on another, named Tadeus Guidottus, pronounced a like judgement, which (as he reporteth) was also hanged for theft, by sentence of the law. For these are well known to have a subtle wit, always ready and prone to evil. The like confirmeth that worthy Conciliatore, saying, that the eyes swiftly moving, and apearing sharp of look, are noted crafty, unfaithful, and thieves: as of nature these are uttered. The cause is, in that through the subtleness of wit Theft proceedeth, and the strange deceiving. For the subtle wit proceedeth through the subtleness of humours, ensuing of the hotness of complexion, as above uttered. And the moving proceeds through a hotness: so that when the hotness is great, then is the witness intensed.  
The wan and yellow Colour, doth sometimes indicate the complexion or quality of Choler adust: yet the same tending unto Melancholy. If to a Whiteness, to which a greenness is admixed, heat ensueth, which of the Physicians, is properly named a leady colour, as writeth Almansore, lib. secundo capit. 1. So that this is a Swartish colour, if the same appeareth nigh unto a redness (or a redness mixed to it) which demonstrateth that the gross blood to bear sway, even as the quantity which approached to it, or as the redness which is mixed to it. This colour (by the agreement of the Physicians) is as the colour of the lungs, when the same is newly drawn forth of a beast, that is properly named wan of colour. The same of the lungs which after the drawing forth, beginneth to putrefy, and swell up, and a wan or leady colour appeareth in the same. Here note, that the Phisiognomer willeth a man to beware and take heed of the like ●●●ured persons, i● that these are very evil and wicked: if so be these in habitude (as Cocles reporteth) be not laudable or comely. Such a colour the Phisiognomer noted in sundry Cardinals, that were wicked in their deeds. Yea these of like colour he noted to be drunkards, luxurious, and practisers of false and wicked matters, without any shame: as the like of experience the Phisiognomer reporteth to have known. He further writeth, that the Melancholic adust, are lecherous unlearned and exercise Swinish conditions: when as their heads be special, or Pineaple like, and having fat cheeks. Yea when the ad●●●ion is overmuch, than such incurie and fall into a frenziness.  
The Phisiognomer noted, yea he judged (before the learned) sundry of a like complexion, that became foolish: and of these two were Students at that time, who after the increase of this Melancholy, became foolish, according to the judgement of the Phisiognomer.  
The eyes small, do argue such a person to be perverse, foolish, and fainthearted, applied of the philosopher to the Ape: the reason is, in that when the creature is hot and dry, he is then malicious of the humours and spirits: and is a betrayer through the hotness and dryness, proceeding of the choleric adustion. For which cause, such are deceivers and partake of the Melancholy humours: of which fearfulness & foolishness ensueth through a dryness. The deepness of the eyes proceedeth through a dryness, which drieth up the moisture of the Muscles and ligaments. Or which ensueth a drawing together into the inner parts, and the brain to be exhausted. And the paucity of the matter of the eyes, doth signify in the moisture proportioned the dominion of dryness and melancholy adust, or a dryness adustive: and for this, are fearful, and deceivers, like to the Ape: as the same experience demonstrateth.  
Rasis reporteth (in secundo ad Almansorem) that many spots in the eyes appearing, do indicate an evil person: the rather when the Eyes shall appear variable of colour, which signifieth the wickeder person. For the varieties of the eyes proceed not but of a great hotness which elevateth the vapours unto the eyes: of which, how much the more the variety of the eyes is, so much the more doth the same argue an intensed hotness. By that reason, how much the more divers the spots are, so much the more is the adustion: and by the consequent declareth the variety of humours, and greater adustion: and this doth manifest the adustion of the spirit: of which, the varieties of conditions proceed, and the mighty heap of vices. So that o● the great variety, is the honest and laudable judgement debased or caused the worse.  
The look of the eyes like to a woman, causeth the same disposition, as of such a complexion: and is the same in conditions as the Woman, as luxurious and invericundious: for which cause such men of like nature be luxurious, and invericundious. Of which, Rasis reporteth, that when the look is like to a child's, and that his whole face and eyes seem or appear as he smiled, this is a sight-harted person, and given to mirth▪ without taking care of the affairs of the world. The eyes appearing wholly smiling, with the rest of the Face in like manner, be Flatterers, Luxurious, and ill reporters or slanderers. Some of this allege a cause, and report that the mirth and length of life, to proceed of a good complexion: whose cause are the laudable humours and pureness of them, through his agreement. So that the cause of life is hotness and moistness: but of death, coldness and dryness. The complexion of young men, is hot and moist, but o● old men cold and dry: and the Note of the same is, that such which coeate much, do live a short time: and the gelded after nature longer than those not gelded: and the aged men which have much flesh, do live longer, in that the causes of much flesh is a hotness and moistness. By which reason, Children that are hot and moist, be among other ages merry, and joy through their complexion: and be without cares of the mind. So that such like to children in countenance, are the like in complexion: not bethinking earnest or weighty matters.  
When the eyes appear in redness to the burning coal, such a person is denoted to be wicked and very obstinate: the reason is, in that the fiery colour, doth indicate a most intensed Choler, by reason of the hotness: and he is vicious and obstinate, as appeareth in the Verses in the first place.  
Whose eyes be in colour like to the goats eyes, is argued foolish: the reason is, that when a Creature resembleth to any beast, such a person is of the like nature, complexion, and conditions as in many places afore like uttered. So that such goats eyes do indicate foolishness, and great simplicity. The Phisiognomer many times looked on such a beast, and found the eyes somewhat variable, with a certain troubled matter about the ring & sight of the eye, which declared after his judgement, a complexion very phlegmatic and watery, of which fearfulness and foolishness ensueth.  
The eyes, which are like to the cows eyes, doth portend a madness to succeed in that Creature: seeing the eyes like to cows eyes in Men, do argue a like complexion▪ For the complexion of such a beast, is cold and moist, of which the eyes are great: so that through a coldness and moistness, is the slowness and dullness of understanding caused, of which a madness and simplicity ensueth.  
The eyes grey of colour (to the sky) dry seeming, and dimmy: such a person (willeth the Philosopher) that a man to eschew so nigh as he may: for that this grey colour in dry eyes, is a note of wicked persons. The colour of the eyes, which representeth the colour of Oil, doth witness a strong person. The yellowish colour of the eyes, doth indicate a strong and stout person. The eyes appearing much black of colour, is denoted to be of a hard nature and fraudulent. The deepness of the eyes is through a dryness, drying the muscles and ligaments: of which ensueth a gathering into the inner parts (as afore uttered) and the brain exhausted. The eminency of the eyes representeth many objects, of which a peevish discourse ensueth, through a confusion of the objects.  
If the eyes shall be small and prominent out, like to the Creavis eyen: do denote the lewdness of conditions and foolishness. The reason is, in that the smallness of the eyes, doth witness the paucity or littleness of matter: but the eminency of them, doth indicate the overmuch moisture in the fo●e ventricle, where the Spirits are letted, and of this lacketh judgement. The eminency also of the eyes, is the cause of the representing of many objects, in so much that such a one cannot discern the congruent, from the incongruent: of which doth the peevish and beastly discourse ensue, through the confusion of the objects.  
The eyes tending upward, as the Ox eyen, which (and with this) appear red, and are most great: do indicate a most wicked person, lend of conditions, a Fool, a Bibber, and a Drunkard. The reason of this effect is, in that the same signifieth the weakness of brain: for as much as such a form, proceedeth of a moist brain. And of the weakness of brain, is the drunkenness caused, through the vapours ascending, which together disturb the brain. The same elevation of the eyes, proceedeth by accidence: in that this is caused through the overmuch hotness, whose note is the red colour, or the red colour indicateth. For of an overmuch hotness, is the disturbance (of the rational spirit) caused: as the like we daily see in the fiery irefulness of men. Such eyes the Phisiognomer noted in the City of V●teberge, by one Nicholas a Barbier: which in a manner, was customably or daily drunk.  
The eyes directed with the look upward, quivering, and with a paleness of countenance infected, do denote such a person to be of a fierce and an inhuman wit, of an envious nature, and sometimes a murderer.  
If any by nature, hath the eyes appearing turned upward: such a one of nature, is libidinous: applied to the manner appearing in the dead Bodies. And in persons at the instant coating, as writeth Aristotle, in his Problems. For the elevating of the eyes, is by accidence, in that the same is caused, through the overmuch hotness, whose note is, the redness of colour: of which is a troubling of the rational spirit caused: as we daily see in the intensed irefulness of men.  
The eyes appearing retort, if they tend to the right side, do denote foolishness: but if these tend to the left side, than they pronounce incontinency, as the learned Palemone in his physiognomy uttereth.  
The extensed eyes, with the extension of the countenance, doth denote such persons to be malicious and wicked: the reason is, for that the same extension is procured of dryness, and hotness, through which the hot Spirit is caused evil.  
He which hath the eyes like to the Ass, is noted foolish, and dull of Nature: the reason is, in that they be of a cold and dry quality, of which the impression of kinds is hard to enter: so that by the same reason, such are foolish: referred after the manner, to the slow Ass.  
The eyes appearing as they were hid in the head, that is, standing hollow inward, do further see: and such a person these argue to be suspicious, malicious, of a wicked ire, and perverse condition: yet very mindful, especially of injuries, bold, cruel, deceitful, a liar, envious, lecherous, etc. as that Michael Scotus reporteth.  
The ancient Rasis uttereth, that many spots appearing about the sight of the eyes▪ do witness an evil person: and the worse are those spotted eyen known, if they be variable of colour. The varieties of the eyes, do no otherwise proceed, then of the heat elevating the vapours unto the eyes: and how much the more variety there appeareth of the eyes, so much the more doth this argue the inward hotness to be. How much the more variable, or divers in form, the spots are so much the more and greater, is the adustion of the spirits elevated: of which, both the varieties of conditions, and the great heap of vices proceedeth. So that of the great variety, is the honest and laudable judgement, procured the worse of all likelihood.  
Such persons which have the eyes shining, are noted to be libidinous: and for the form, applied of the Philosopher Aristotle, unto the Cock and Raven.  
The eyes in redness, appearing unto the burning coal: do indicate a most wicked and obstinate person: and the cause is, for that the fiery colour, doth witness a most intensed choler, by reason of the hotness: as afore uttered of the Phisiognomer Cocles.  
He which hath mean eyes, decltning unto the Celestial colour (or to the colour of the sky) or unto a blackishness: such a person is noted, to be of fit understanding, faithful, and serviceable. The conditioned eyes, the philosopher Aristotle commended highly unto King Alexander. And the same seemeth the learned Avicen to utter (primo canticorum, de varietate oculorum) which argue a temperament: if so be the eyes appear to the colour of Antimony: for these denote a sharpness and readiness of wit.  
The worthy Almanser reporteth, that those the learned name the better eyes, which appear as (between the black and variable) a mean: if with this, these are not much shining, nor that a redness, nor Cytrinesse appeareth in them: for such eyes, do demonstrate a good nature, discretion and wit. The reason is, for that these are private and free, from the adustion of choler, and the adust Melancholy.  
The colour of the eyes celestial, or unto the sky, black, or a dark yellow, whereas no spots in any manner appear, and are caused of moist humours temperate, without any adustion: of which a spirit like to nature, is represented, yea, a readiness of wit, and speculation in that creature, after the mind of Nuncius Naturae, and Conciliatore.  
The variable colour of the eyes, signifieth that the Spirit of sight (in that creature) to be the more and clearer: and such the Phisiognomer always knew, and saw to be well borne, that is, well complexioned, and that those to be Philosophers and searchers of Sciences, and deep matters: of which one the like, was that learned Philosopher, and singular searcher of natural and hid secrets, named Alexander Achillinus a Bononian. And many others Cocles noted, among whom was that Dominicus Fuscus Ariminensis, a man singularly learned, & a witnes-bearer of the Physiognomers lucubrations. And Cocles saith, he never saw any learned Lawyer, but that he had the eyes without any spot in them.  
The worse eyes are they, which have either the white, black, or red spots, or of any other colour in them, for that such a person as is aforesaid is to be misliked: yet except herein those which be pained with the web in the eye, of which the like hath been known, both honest and godly in conversation.  
Conciliatore uttereth, that the eyes variable, big, and grey in colour: if these shall be with red spots, especially adusty, and that the same be like to a corrupt black: and orderly move with the look to one side, denoteth a troubled mind, and vicious of fact: yet by Nature bold and ingenious.  
Whose black of the eyes be red over are so ireful at times, that they quite forget what they do, when they are so possessed.  
It hath been observed, that in the white of the eyes, where veins appear, are sild with blood, & wax red, declareth that person to be ireful & hasty, as Phylemon and Rasis reporteth.  
When the one sight of the eye, seemeth or appeareth far greater than the other, it doth then signify by the agreement of Writers, not only an evil nature, but wicked conditions in that creature.  
The reddish spots in the eyes, but not very red rather more declining to a blackness: so that to the beholders, these appear and seem blackish, denoteth such a person to be of a courteous mind, just, honest, and ingenious, by the agreement of the most Physiognomers.  
The eyes which shine (as with little spots of brightness) within: do denote such to be cleanly, gracious, and well conditioned: as the Physiognomer of experience affirmeth.  
The eyes with Spots (appearing altogether red) yet those not round▪ but rather four square: and like to the Fire shining, both within and beneath: and that the others behind them are pale and others also grayish: and that the circles without the sight, compassing and melosing, are bloody: and that there is a bigness of the eye, & that both the eye lids and apples of the ●●es do move, do argue such a creature to be of a cruel mind above all measure, a shedder of his own households, friends or kindred's blood: yea, devising & attempting all kinds of mischiefs, and subverting all manner of matters, with great deceit and craft. For such were the eyes by report of the physiognomer) of that most wicked tyrant, named Ezelinus de Romano.  
Such small spots appearing in the eyes, how much the redder and lesser these shall be, so much the greater ire, injuries, and detestable evils, they Witness in that creature: but the greater and Darker spots, doth diminish those wicked evils, yet smally take them away, or abate these in effect: as the most Metoposcopers' agreeth in this.  
There be eyes coloured like a Rainbow, which if these are dry, argueth madness: if most, it doth then signify magnificency and wisdom, yet with irefulness and proneness to the venerial act. The moist eyes, shining like Water, denoteth honest conditions, gentle, and friendly, as Ptholomeus Parvus reporteth.  
If the sight of the eyes shall be black and closed with the aforesaid citrinesse: or if it appear golden in colour (as the Physiognomers write) indicateth a f●ux of blood, by the neither parts.  
Ptolomeus parvus saith, that the eyes big, and the overbrowes long, signifieth short life, if other notes agree with this. For such a note had that Lodovicus de Blanchi, a Bononian of Noble birth, which the learned Cocles pronounced to be short lived, by this and other like notes that he considered: who according to the conjecture, lived but a short time after: the like he judged of divers others, having the like notes, that ended their life in a short space after.  
The person which hath the eyes long cituated, with the overbrowes long, such a person shall be learned of a deep understanding and subtle: yet by the agreement of the most Physiognomers, but short lived.  
He which hath the whiteness in the eyes tending unto a blackness, doth signify a mighty men, and living by the report of the Phisiognomer) in honour: The upper eyelids, covering over the neither, as afore uttered, demonstrateth of experience known long life.  
The eyes small and round, do argue (after the mind of the Phisiognomer) such a creature to turn willingly unto the evil: so that the face withal, be covered with a paleness. Hitherto Polomeus parvus.  
Whose eyes shall be vehemently moving, and a little quivering or heating) indicateth a wicked person, in that a most inward hotness is declared, by reason of the spirits abounding and flowing, unto the compass about of the eyes. Of which the ancient Rasis reporteth, that the swiftness of the opening and shutting of the eyes, doth signify a hotness in that creature.  
The Eyes quick and ready moving, and sharp of look, do indicate such a person, to be a greedy catcher, applied for the manner unto the catching Hawk. That if the beating of the eyelids shall be often, doth then indicate a timorous and frantic Creature.  
Whose balls of the eyes are drawn or curled unto one side properly, whether doth are uniformally, or disformally moved, do indicate evil conditions, and a wicked person from whom just cause is to shun and fly. For if these are moved uniformally, conceive that his mind is prone unto mischiefs and wickedness: and that the Creature to be polluted, with murders domestical, wicked meats and marriages: as were the Jests and marriages (by report of the ancient) of Thiestis, and Attrei, of Medeae and jasonis, whose children were spoiled and rend into pieces, with the hands of the proper persons.  
But when the eyes are one whiles turned to one side, another whiles moved back, and these another whiles stand still, such manner of wicked facts by them, are as yet not attempted, although in mind and cogitation occupied with the like, is the learned Conciliatour, and Ptolomeus parvus report.  
The eyes big veined, and dry appearing: do argue frenzinesse present, or to come, by report of the most Physiognomers.  
The hollow eyes smiling, like such determined or purposed to work deceits, if so be the Cheeks, the overbrowes and lips, are moved withal, do then pronounce the cogitations of wicked purposes and deceits: If the eyelids especially do sometimes meet, and sometimes touch together, for then do they denote a most wicked cogitation to consist in that creature.  
The ancient Avicen (primo de Animalibus) uttereth, that the eyes trembling, do signify a lightness, that is, an unstableness of mind in that Creature.  
The eyes covered with a dimness, do argue such a person to be endued with evil Arts, unfaithful, and unmodest in his doings.  
The eyes contrary to the abovesaid, are best: that is to say, clear through, and that no other sign of evil beside shall contrary the same: and such manner of eyes, doth Palemon report, that the mighty Adrian the Emperor had.  
The eyes clear, of a big light, and that shine with a grayness and bloodiness, do argue rashness and madness, but if they have a mean state, then do these signify a good disposition of mind.  
The meanness of the eyes, between the black, and variable, is commended: yea, among the other manners aforesaid: unless they be much shining, either very cytrine in colour, or red. But spotted with blood, do argue such to be rash, and doing their businesses, which they (purchased afore) speedily.  
The eyes big and clear, with a brightness shining: do indicate such a person to be just, apt to learn, a fore-seer, and a witty admonisher or warner, and such like eyes, was the learned Socrates supposed to have.  
The eyes overmuch standing out, red, and small: do argue an unruly mind and tongue, and an unstable person in purpose.  
The abovesaid Palemon reporteth, that the eyes prominent or standing out, shining, trembling, & beating, and that these are small: do witness such to be mutable, deceitful, and crafty.  
The eyes trembling and grey, do denote such to be without shame, faith, or justice.  
The eyes smiling and most great, do denote such a person to be a Dullard, lecherous, and not careful or providing for the time coming.  
The sad eyes are not altogether to be feared, for that (of the moisture) these are occupied in cogitation: and do denote the studies of honest Artes. That if with these, the overbrowes and forehead be large, with a plainness congruent, and the eyelids laudable: do witness an honest and laudable wit, gentle, and grave.  
The eyes sad and dry, and with this a roughness or wrinkling of the forehead, and an earnest beholding of the look▪ and casting down of the eyelids: do denote such a person to be hurtful, cruel, and leaving nothing unattempted.  
The eyes somewhat moist, and looking dreadful: doth denote such a person to be prone to ire, sharp, furious in talk, and in actions hasty▪ yea, rash and hastily speaking, and most wicked. But the dry eyes, do denote ungracious and wicked conditions: when with this, these shall be discerned small and hollow; or denote worse than the abovesaid.  
The eyes dry, and of a sadder look: do witney such a person to be very gentle, and friendly: a● Palemon reporteth.  
The Philosopher in Methaphorieis, uttereth, that from whose eyes do hang like to water drops, are known to be lovers of Wine, yea, they wax bald, and referred unto the passion: for that in such a disposition is the moisture, and feebleness of the brain declared: and most of the ancient, agree in the same.  
In whom before the eyes like to drops appear and show out: are noted to be lovers of sleep, and referred unto the passion, in that such do like hang (arising from sleep) which appear in the eyes: as the Phisiognomer hath often observed in many subjects.  
Here conceive, that the blearedness of the eyes is caused, through the gathering together of gross blood: and of the melancholy humour in the eyelids, and the thin skins compassing the eyes, engrossing or thickening them on such wise. The like (as afore reported) are naturally sléepers, and referred in like manner unto the passion or congruency. Seeing such a manner of swelling of the eyes is caused, through a long sleep after the noon meal is eaten.  
For when in sleep the meat is digested, and by the consequent some fumes are elevated unto the brain: those fumes or vapours then, through the coldness of brain engrossed, do descend unto the eyes, as above uttered: insomuch, that by such a means, a swelling of the eyes round about appeareth: after the agreement of the Phisiognomer and others.  
The blearedness of the eyes, in regarding the disposition: do denote such a person to be a Bibber, and a drunkard: if this like proceedeth of no others cause. When these shall be, with a falling of the eyes, do then indicate such a person to be a lover of sleep. Which also is referred unto the passion, as both Albertus and Conciliatore learnedly report.  
The eyes big, do witness such a Creature to be dull in conceiving, and slow in the proper actions: applied for the form unto the Ox. The eyes small are faint har●ed, and feeble of courage: referred unto the apparancy and the Ape: after the mind of the Philosophers, Aristotle and Avicen.  
The eyes being a mean, as between the sma●l and big appearing: do signify that person to be well complexioned, and of honest conditions.  
The meanness of the eyes in form, doth innuare both a goodness and pureness of nature in that creature: after the agreement of sundry Writers.  
Such which have the eyes standing hollow, are supposed to be malicious: applied for the form unto the Ape: But such which have the eyes eminent, are noted foolish, and applied unto the apparancy.  
The eyes standing very hollow, is worthy no commendation at all▪ but such eyes which stand hollow, and big withal, are not to be reprehended.  
The eyes hollow and small, argueth such to be mutable, deceitful, a betrayer, and corrupted both with envy and disdain.  
The eyes hollow, looking smilingly, denoteth such a person to be a bethinker of evils.  
The eyes standing a little hollow, are bold and stout, applied to the Lion. But the eyes somewhat more standing out, are gentle, applied unto the Ox.  
The sight of the eyes black doth portend a slow person, and a dullard, by the report and agreement of all writers.  
The sights of the eyes (in whose compass about) like to little Pearls shall appear, denoteth an envious person, full of words, fearful and most wicked, as Rasis reporteth.  
The balls and sights of the eyes broad, argueth evil conditions in that creature, as writeth Palemon.  
The balls of the eyes small, indicateth evil and perverse conditions. And in whom you shall espy the circles which are about the sights to be unequal, such are known and noted of experience to be fools.  
Haly Abbas (primo the oricae, capit. 24.) willeth a man to beware that he be not deceived in the knowledge of the black colour: for, saith he, you shall see his eyes appearing with a sharp look, and unto the same which he shall behold, the eyes shining: as these in a manner were beholden of some bright body right against: and his Words are known to be uttered in a fumbling manner, and out of course or order.  
When the eyes shall be thwart appearing, and have a sharp Ague, it devoteth short life, as the worthy Hypocrates uttereth in his learned book of secrets.  
If the eyes shall appear (long open together) doth indicate foolishness and unshamefastness, as the learned Albertus reporteth.  
The eyes very black, do argue such to be fearful, and this never faileth the like: yea these note such, to be greedy of gain: for the black colour very deep, is known to signify fearfulness: as both the Philosopher Aristotle in M●thaphoricis, and the ancient Avicen (primo de Animalibus) write.  
The eyes appearing palish, doth denote such a person to be prone to deceit.  
The eyes not very black, but to a yellowness declining, do denote a good nature, and to be strong.  
The eyes either white or grey, do denote such a person to be fearful: and of the white colour, it seldom or never faileth the like.  
The eyes black, not able in brightness, do argue such to be evil conditioned, deceitful, & wicked. The person which hath black eyes, and a little smiling withal, is denoted such a one that is greatly inclined and prone to all filthiness.  
The eyes not very grey in colour, but to a seemly manner, like to the colour of the lions eyes, do denote such a person to be of an honest nature and good mind, and for the form applied to the Lion and Eagle.  
The grey colour of the eyes, is here meant to be like unto the colour of the Owl, or rather of the colour of the Jays wings, which are changeable of colour.  
The eyes appearing veiny, do denote such a person to be frantic, and applied to the Goat. And veiney be those eyes named, which be full of small and little lines alength, much like to small veins: through which, the colour of the eyes is changed. And such as be of this, are of a diminishing imagination, which serveth to the understanding, and applied to the sheep.  
The eyes fiery appearing, are unshamefast: and applied for the form to the dog: and such also are greedy catchers, and contentious. The eyes are then named fiery, when like to fire these shine, burn, and twickle: So that the like persons kindled with ire, see not, or if they see, one thing seemeth two in their sight.  
Auerrois (in de sensu & se●sato) instructeth at large the causes. The especial token of irefulness, is the natural redness in the veins of the eyes.  
The divers coloured eyes, do argue such to be fearful and applied unto the passion: for that the like which are afraid▪ become suddenly pale, and possess through that fear an unequal colour.  
Such having the eyes appearing or looking merrily, are noted to be luxurious, and applied for the form, unto the Cock and Goat, or Raven: that is, having the eyes like to them, which cheerfully and lovingly look on any matter: for these than show a gladsome and merry look.  
The eyes and cheeks red, do signify such to be lovers of Wine, and Drunkards.  
The eyes reddish, and dry, are stout, courageous, and hasty unto ire.  
The eyes grey or troubled, do argue such to be fearful, and applied to the Sheep & Goat.  
The eyes mean, and low standing, do demonstrate such to be shamefast, and honest of conditions. The mean colour of the eyes, with the other notes orderly agreeing, doth not only witness a goodness of sight●, but a good understanding and knowledge to consist in that creature.  
The eyes standing out, and reddish, do argue such to be libidinous, and gluttons.  
The eyes standing in a manner, short or small, and bearing a little out: do indicate such a person to be covetous, very greedy of gain, and earnestly labouring after the same. If he also draweth or knitteth together the forehead, with the overbrowes to the middle of the same: such a person is then so much the covetouser, and more desirous of gain.  
The Wolf is a beast greedy, ireful, wily setting upon, bold, and violent. And those persons which to the kind of this beast, are applied to be on this wise: that is to say, having very crooked noses, stretching downwards, the overbrowes joining together, rough haired, small eyes, and shutting often, somewhat hollow standing, the head small and round, rough haired in body, long hair on the head, and fast componed in legs: So that such proportioned after this manner (above uttered) are crafty persons, wicked, joying in the shedding of blood, and prone to ire, or soon angry. And thus the Phisiognomer endeth with the matter of the eyes.   

What notes to be learned in judging of the face and countenance. The xxi. chapter.  
THe faces of such well borne and complexioned, are on such wise: that is, mean of composition in the Cheeks and Temples, declining unto a fatness. Such a Creature (after Physiognomy) is judged just, loving, faithful, and of a good understanding. Of which Ecclesiasticus xiii. reporteth, that man's heart altereth the face, either to the good or evil.  
When jacob by the face of Laban, found out the hatred towards him, he turned then unto his Wives, and said: I knew by the face of your Father, that he is no more like in friendship towards me that he was yesterday. For even his countenance, is a silent utterer to me of his mind, the contrary.  
The gladsomeness or mirth of the face, proceedeth of a merry heart: but the heaviness or sadness of look, is caused of a heavy heart.  
The face is often taken, and that simply, for the natural look of any: but the countenance signifieth the qualities of the mind: so that, a deformed look is of a rare felicity: as the learned Isidorus (Ethimologiarum xi.) uttereth.  
Whose face appeareth fleshy, is lightly covering: and applied unto the Ox, as the Philosopher Aristotle uttereth in Methaphoricis.  
Whose face by Nature appeareth red, is shamefast and merry: but whose face appeareth pale of colour, the same by nature is known to be fearful: as Aristotle reporteth.  
The face appearing lean, doth argue a careful person, and sometimes a betrayer: as the learned Albertus and Conciliatore utter.  
The face seen fleshy, doth indicate such a person to be fearful, applied for the quality to the Hart and Ass: as Aristotle and the learned Palemon write.  
The face that appeareth small, doth witness such a creature to be saint hear●ed, and fearful: applied for the quality, unto the Ape and Cock: as the learned Conciliatore reporteth.  
Conciliatore writeth, that whose face appeareth big, is noted (by the agreement of other writers) to be slow and sluggish in the proper actions: for the same denoteth much matter, and phlegmatic, not regulated: applied for the quality unto the Ox, and sluggish Ass.  
The face appearing very bony, doth witness such a Creature to be laborious, fearful, and of a cold Nature, after the mind of the Phisiognomer.  
The learned Palemon writeth, that a mean form of the face, as neither to big, nor to small, is perfit good, and signifieth an honest person: by the agreement of Avicen, Albertus, Conciliatore, and others.  
Whose face is judged small in form, is reported to be a person ungentle in conditions, and a niggard: applied after the manner, unto the apparancy known.  
The Philosopher Aristotle, in his Treatise of Physiognomy (of the members) sayeth, that he which hath a fleshy face, is indicated to be less sapient, importunate, a liar, and a glutton.  
The person which hath a slender or lean face, is noted to be circumspect in his doings, and argueth a subtle understanding, as the Mercurians possess and have. That creature which hath a long face, is known of experience, to be froward and injurious.  
The worthy Philosopher Aristotle saith, that both of horses and men the same is known: that those whose face is wrinkled of nature, and not by accident, is begotten of feeble parents, for that the strength of the heart, whereas the same is feebled, draweth the skin together. And are denoted but weak of the principal members.  
The learned Palemon, and Ptolomeus parvus write, ●hat a lean or thin face, witnesseth such a one to be full of cares.  
Rasis saith, that the face looking like unto one drunken is lightly overtaken with strong drink, and procured drunk, as the Phisiognomer reporteth of ●x●erience.  
Rasis saith, that one having a modest & shamefast face, is denoted to have the like conditions, and to be gentle.  
An ireful face (saith Rasis) indicateth irefulness, which like happeneth to be found both in other vices and virtues: for that the face of like Nature, to the like passion, is even subject actually to the same.  
The face very round, argueth such an one to be foolish, but the same appearing very big, is indicated sluggish in the proper actions, and of a dull ●●pacity.  
A very small seen, doth argue such a one to be evil, crafty, a flatterer, a niggard▪ and (for the most part) fearful. The reason seemeth to be) in that the exceeding smallness of the head, proceedeth of the matter of the humour, and subtle spirit, with a dryness: and through the evil composition, of which flattery and fearfulness is caused, which is a Sister of tenacity, as is aforesaid.  
Conciliatore instructeth▪ that a deformed face seldom argueth good and honest conditions. Nor a wry countenance of nature, can utter (after the opinion of Aristotle) laudable actions and conditions: nor such a creature) of experience known) is greatly fortunate. And this note sufficiently appeareth of the congruent apparancy.  
Whose face appeareth long, is noted unshamfast and injurious: proceeding of a mighty hotness, which is the cause of the lengthening out the same, that such through this, are so invericundians. He which hath bloowne temples, and the veins appearing great, is denoted (after Rasis) to be very ireful and furious.  
The face fleshy, if with a deformed ill favouredness, indicateth such a one to be fearful and frantic at times, after the opinion of Palemon, and others.  
The face gross, with big jaws, and rustical looks, argueth dull capacity, and rude nature, as the Philosopher reporteth.  
The face reddish of itself, doth witness such to be rough, sturdy, and cruel. If the cheeks be only red, it signified a Drunkard.  
Conciliatore Writeth, that the face small, and covered with a yellow colour, it indicateth such a creature to be vicious, a deceiver, a drunkard, as Aristotle reporteth, that the same seemeth to declare. This very often hath been experienced in the Physiognomers time, especially in sundry Princes, head Captains of Armies, Secretaries, and Ambassadors, which (at that day) were supposed to be amongst them, both Sapient and Skilful: that knew wittily to deceive, and find out a deceit.  
Whiles Cocles remained at Rome, he there noted a most Wicked person, and lecherous withal, whose habitude in this place (by the way of an example) he mindeth to utter and describe, after this manner.  
He was very small or short of stature, in manner like unto a Dwarf, whose hairs on the Head were much in quantity, and great: especially about the temples, were these seen black: his face and countenance appeared round and fleshy in form, the forehead big, and fleshy in like manner: the overbrowes great, through the much quantity of hairs. The eyes big tending outward: in the corners of which, were seen many fiery spots, his look was sturdy and wildly: the Pellicles about the eyes puffed up: the Cheeks were fleshy, the ears found great, the nose big and short, in whose middle appeared a hollowness, like unto the little Dogs of Spain. The Nostrils were seen to be large open, the mouth (in respect of the habitude) great: the lips in form found very thick, and turned outward, after the manner of the Murryans: the chin discerned big and round, the colour of the whole face appeared wan adust: the Beard found thick and black, the neck known to be gross and lively stirring: the teeth placed thick, or thick standing together, and appearing big: the under chin seen very fleshy: the breast form large, with great paps, the arms short and fleshy, the hands short and in like manner fleshy: the fingers small compounded, and muscled or brawned, the nails seen short in form, pale, black, and rough, the shoulder points found very fleshy: the back (in respect of the constitution of body) very large and fleshy: the Belly found big to a Ton: the Pecten seen very hairy and thick, or much in quantity: the 2d1ry discerned full of apparent veins, the Flanks and Buttocks were fleshy: the Peritoneon or space between the Legs, bearing outward: the Hips big and seen fleshy: the Legs (in respect of the parsonage) were slender: the feet small, and but a little brawned: the souls of the feet, were form with an equal upper face, or evenness throughout, and fleshy: the whole parsonage was found hot and moist: with a swiftness of pace in his going: the steps treading short, and the eyes appeared protensed▪ and large open in the going: the speech uttered very quick: breathing strong, and thick together: the whole body seen most hairy.  
As touching the form of this man's hand: A the Palm (through the slatnesse of the montes) was not hollow. B The life line was stretched out long, and red in colour. C The upper angle was separated. D The middle natural line, was seen red and thwart in form, and evil situated. E The mensal line was sound great, and with inordinate crests. F The monte of Venus bearing up full. G with the Sister of the life line, situated on the monte. H There was a triangle, no where form in the hand. jupiters' monte not lined, and evil coloured, with the Character C. placed on the same Tubercle.  
And on the back of that finger were lines seen, form to a star. I The Zone or girdle of Venus in the proper place, appeared red. King The suns mount evil conditioned. L. Mercuries Tubercle, appeared obscure or dark shadowed. The moons place ●. figured with such a Character. M. The life line was gross, between the thumb and forefinger. Thus was this most wicked man▪ form in parsonage, and lined in the hand. So that through such a habitude, he used both kinds of coe 12ngtbus, as well with the 2l1sm as 2le1smf: and other detestable matters he exercised, not here meet to be uttered. To conclude, he was the most vicious person of all others, that ever the Phisiognomer understood, or knew in his time.  
In a man the face remaineth, but the countenance doth alter: so that the continuance is named of the Latin word Volando, which properly in English signifieth a flying or vanishing away.  
The countenance appearing sour, through the form and condition of the lips, cheeks, forehead, and grinning: doth indicate such a person to be a fool, and frantic at times: by the report of the Phisiognomer.  
A cheerful and smiling countenance seen, doth innuate such a Creature to be given unto mirth and to be libidinous after nature.  
The face often sweeting, and that of a light or small stirring: doth argue hotness, or a hot condition to consist in that person. And such a Creature is known of experience, to be lecherous, gluttonous, and a great feeder. Of which ensueth indigestion, and a sickness to come: as the Phisiognomer hath sundry times noted.  
The face appearing valled or dented in, and rather more lean than fat, doth innuate such a Creature to be injurious, envious, a liar, contentious, cruel: yea, a Murderer: if the same especially be annexed unto adustion, and that the colour be either ●anne, or yellow appearing: as the same (the Physiognomer sundry times) hath observed and known.  
And every countenance, when the same appeareth full of flesh and fat, doth denote (by the agreement of most Writers) such a creature to be sluggish, and given unto pleasure and wanton actions.  
The face appearing very much awry, lean, and long, procureth after the mind o● the Phisiognomer) a very rude creature in conditions, malicious, and envious: and the same affirmeth learned Rasis.  
A sad countenance indicateth sadness and heaviness of mind in that creature: but the frowning look, doth denote such a person to be a bethinker, and an immaginer of deep matters: yea, wily, fearful in actions, and endeavoureth himself to be crafty.  
The face well proportioned, both in the form of the flesh, colour, and in the parts connexed, doth argue a laudable life or disposition, and flowing in virtues.  
The face seen hollow, from the beginning of the forehead, unto the end of the chin, that the nose and mouth seem placed as they were in a valley, doth invate evil conditions, especially if the same be with a wan or adust colour. For such hath the physiognomer known to have been murderers▪ full of words, contentious, yea Pirates and thieves.  
Take heed (saith Cocles) that you be not deceived in the judgement of the leprous, forasmuch as their eyes are round, and the veins eminent or bearing outward, and a cytrinesse of colour mixed unto the redness: and such are caused to be quick of stirring, and possesseth a straightness of the Nosestrils, with a most vehement hoarseness, that it causeth that person, as it were, to speak through the nose. The Gums also of such creatures, and the ends of their noses are known to be beaten away: their skin beside is caused rough, and the hairs of the overbrowes shed away: all which by the face may partfull be known, as the Learned Arnoldus de villa nova, reporteth.  
A small face and countenance, doth witness a small and base wit. The countenance form exceeding big, denoteth sluggishness in actions, a dull capacity, and foolishness.   

What to be noted and judged of the condition and form of the Nose and Nostrils. The 22. chapter.  
Man's face (a●ter the mind of the Methaposcope●) is thin and very passable, and no part there is of man's body, which like expresseth the passion of the mind, as the face properly doth. Of which the mind altered by any cause, the Methaposcopers can readily espy and judge. The passable place also of the face, and the eyes which the Philosopher's name to be the Windows & Messenger's of the mind, and next to these is the forehead. For we daily see in the place, that the veins exte●sed in many subjects, when such are angry, do swell in a marvelous bigness. The next passable part, is the nose, in that the same is Cartilaginous (as without flesh) except the virtue of engendering be mighty from the beginning of generation. So that this before the other parts, causeth man's face especially, to be either comely or deformable.  
The nose stretched and retching unto the mouth, with a decent bigness, argueth the bigness of the Cartylage, and the multitude or much quantity of flesh, which compasseth the same Cartilege, in that the same cannot be caused, but through a great hotness. For the property of heat is to dilate and lengthen out: so that the nose, when the same is protensed or stretched unto the mouth, doth indicate the complexion of the whole individuate to be hot: of which both honesty and boldness proceedeth, and is caused in that creature.  
The Nostrils big and large, do witness the Testicles great: and that such a person to be lecherous, a betrayer, deceitful, a liar, envious, covetous, a niggard, of a gross wit, and somewhat fearful, as certain report: yet the cause of this matter, they allege not, as the Phisiognomer witnesseth.  
Here the Phisiognomer teporteth, that the nature of heat is to dilate, but of cold to shrink, and gather together: so that through the largeness of the Nosthrilles, is the cause of the hot complexion known, of which the great testicles proceed, and luxury in that creature: for through the multitude of sperm, must the receptacle of necessity be great and large, that the same may receive and contain the sperm, or matter of the sperm, unto the digesting of it. Of the gross humours, is the grossness and bigness of members procured, and by the consequent are the Spirits gross: so that of this grossness, is the rudeness of wit caused, as the Philosopher Aristotle saith, (in lib. 2. the part. Animalibus cap 4.) of which a tenacity and covetousness ensueth: in so much, as such cannot (through the same) rightly Discern.  
The Nose doth argue the quality of the heart, in that a big nose, doth indicate the hotness of the heart, and yrefulnes in that creature. And through this hotness (after the mind of Conciliatore) is the privity of man enlarged and caused great, as aforesaid. Of which certain report these Words in Latin.  Ad formam nasi, dignoscitur hasta Baiardi. 
By alike reason (saith the Phisiognomer) may a man argue of the woman's privy place, in these Latin words.  Nam mulieris pes est▪ signum oris verendae. 
The nose either big, or small: doth argue by the like, the man's and woman's _____ to be, in that the same being great, doth proceed of the gross matter, and h●at intensed.  
The _____ of the woman, is a note of _____  
For the _____ long, strait and slender: doth like argue _____ to be: & econtra.  
The measure of _____ is the proportion & measure of the _____ of _____ in every one. Of which a learned sayeth, in these words: Ad formam pedis, tu nosces portam mulieris.  
The smallness and thinness of the skin of r2h _____ of a _____: is only known by the condition of the _____ of the _____ in every one: for if the _____ of the _____ are _____ than do they declare the like _____ or _____ of the _____ to be, if but _____, then likewise _____ etc.  
The Nostrils are the larger parts of the nose, where the holes of breathing and smelling be seen, and by which, the humour of the Brain is purged.  
The Nostrils of the Nose, do like declare the genitors to be (if we may credit the Physiognomer) for if these be big and large, then like are the genitors of Man, judged to be big and large: but if the Nosthrilles appear small and narrow, then like are the genitors judged small, etc. Of which, this rule seldom faileth, except by accident: as either through a sickness, or by the often fractions with the hand: which practice (as the Phisiognomer reporteth) is more commonly exercised of the Cynedes or effeminate persons: which by that manner of dealing, have greatly increased this Member: as he of experience, hath known in many. And he also uttreth by his skill, that in many persons, is the right hand bigger than the left: in that the same (by his reason) is more oftener used.  
LImpia forma cum laquilino naso,  
viver desia de lo been daltrui:  
Finche la morte vien cum limpio caso.  
Gentil magnifico fora de pietade,  
Sempre deserve non guardando a cui:  
si come fera senza humanitate.  
This Philosopher Asculanus concludeth, that such are cruel, and handling or working false matters, and procure or do all things without any regard of the right or wrong, even unto the death, and these without humanity at all: for as much as such a Choleric body, doth indicate a ravening mind and will.  
The experience of which, the Phisiognomer had many times, especially in sundry Princes: and of these, one was an Italian King, whose fame was sufficiently divulgated, and known to all Italy. But here riseth a doubtful question, worthy to be known: and the same is, which the Phisiognomer Cocles granteth unto, that there be two choleric Subjects found, having both Aquiline or hawked noses: and of these, the one known and found to be of a Choleric complexion, and the habitude Choleric: the colour also of that Creature, seen to be Cytrine or wan adust. But the habitude of the other person, known to be perfect, and of a good complexion, that is sanguine: yet the same tending unto choler.  
Of the first (in answering unto this doubt) I say (saith the Phisiognomer) that he is of an intensad malignity, by reason of the corroboration ●●rough the same Spirit, which is conjoined wholly in the Choleric subject, both of nature, and by accidence. By accidence (saith Cocles) I speak through the wan colour, which signifieth a cold complexion, and Melancholic adust: which that colour properly causeth. As the like, the Phisiognomer Cocles observed and noted, in a certain Italian Prince, which altogether was a wicked person, and causer of the destruction of much people, and a sour of discord and debate among many. But the end of this Creature was detestable, unto the utter infamy both of him and his lineage. But of the second and other person I say, that when the habitude is Sanguine, it is possible, that of the Choleric, to be made or caused Sanguine, and of the Sanguine Choleric by accidence, when the ages alter these. So that a man may conclude, that when this in a Sanguine body, the same is then of a remissive or qualified malignity. The reason is, for that the blood is a Snaffle or Bridle unto the choler, by which the malice of it is depressed. And one of like condition (saith the Phisiognomer) was that famous Chyromancer Galasius nigrisolus Carpensis: For as much as his complexion was known to be Sanguine, and a little phlegmatic: and very effeminate he was▪ yet from the shoulders upward, tending unto the Choleric quality: so that not free he was, from the vices above noted. And sometimes is the same depressed, through the part of the complexion and composition, as afore uttered.  
The Aquiline or hawked nose (after the mind of Conciliatore) seen in a body very Choleric, that is, Cytrine or wan adust, is noted the wickedder conditioned: by the words above uttered of the Phisiognomer.  
The Aquyline or Hawked Nose, discerned in a Sanguine Body, or of such a like quality, tending unto Choler: is of Avicen judged not so evil.  
The Aquiline nose in joint manner joined to the forehead, doth indicate such a person to be stout, and hardy: applied after form unto the Eagle. This manner of jointing or to be jointed unto the forehead, is understood and meant of him which hath the eminency or bearing out toward the forehead, and such are named to be greedy Catchers, of the head and drith cau●ed, and signifieth also such to be ireful, violent in Wrath, and choleric.  
The Physiognomers reason of this judgement was, in that his head, nose, and breast, etc. were big, and indicated the multitude of matter, and the same inobedient consisting in him: through which the virtue ruling, could not direct the whole Body, for his evil composition. Of which is to be learned, that every sign is a representer of his proper note, forasmuch as the same slenderness in the hips, signified the virtue and strength of the brain, to be feeble and weak, and caused an evil quality or condition of the sins: & disorder of the royal members: without whose good agreement it is impossible that life could be long in that creature.  
He was also known to be Luxurious, and the reason agreeable (is about uttered of the Physiognomer) which confirmeth that the nourishment which ought by due nature to be converted, and run unto the haunches and legs, was by that manner of life, otherwise converted into sperm. So that this King was of like Nature and Disposition, as above described of the Phisiognomer: yet the quality (as it should seem) of lesser Malice in the members, contrary Working unto a hotness of the heart: and he was wan of Colour, which by accident▪ signified the Dominion of Coldness and Melancholic to consist in him. And the self-same (he reporteth) that the Aquiline or hawked nose, did somewhat depress. But the eminency or bearing out of the eyes, signified, that the fore ventricle of the brain, was Phlegmatic: which to conclude, fortified (as he saith) the shortness of life: and according as the Phisiognomer had judged on this King, even it fell out, who reigned but a short time after.  
Of which notes, Almansor secundus uttreth, that the sharpness of the nose, the long neck, the voice sharp or small, and the comeliness of complexion, demonstrated together a dryness in that creature, through the part of the choleric quality. But his composition of body, was found small: and the place of the Stomach, discerned narrow: his digestion also of meat, was known to be both weak and small, through the little and narrow stomach: his heart was found to be cold through the length of his neck: he was beside covetous and fearful, which is contrary unto magnanimity or boldness: in that the same proceedeth of a hot quality. Yet had this person a ready wit, through the comely form of the head, forasmuch as the knitting and conjoining of the spirits was laudable, by which, the descent Organ aptly served unto reason: especially, for the eminency of the forehead in breadth: But the breast, the Ribs, the Heels, and the neck, were found all effeminate, which (as above uttered) be contrary unto magnanimity: the Aquiline or hawked Nose indicated (as the Phisiognomer reporteth) his Covetousness: that so mightily (by his report) bare sway in him. Thus saith he, a man must proportionate all the Members together: for otherwise it shall be in vain, to judge or pronounce any matter at all (after the mind of the Phisiognomer) on any subject.  
The nose seen flat▪ doth signify such a person to be luxurious, hasty in wrath, and faint-hearted: for the dominion of the moisture, and Phlegm in that creature, as the learned Conciliatore reporteth.  
Here conceive (saith the Phisiognomer Cocles) that when the nose appeareth flat, then is a hotness and moisture indicated in that person: for as much as the hotness of the Aqualine or hauked nose, is caused with a dryness. So that the flat noses are procured through a hotness & moisture, in that the moisture causeth the enlarging of the nose: of which, such are known hot and moist, that properly cause the luxury in them.  
When any report such persons, that they are hasty in wrath, the same proceedeth (as the Phisiognomer reporteth) of an overmuch hotness: and the inflammation of spirits moved and procured, through the abundance of matter: and of that inflammation (by the report of Cocles) is the irefulness caused in such. Another cause, shall here be uttered, in that the inflammation of the spirit, cannot soon or speedily be cooled, through the narrow passage: as shall appear in the matter following.  
Of which, the singular Philosopher Asculanus, in the mother tongue, wrote these worthy verses following.  
EL concavato è anchora il naso simo,  
ciascun di lora a la luxuria acosta:  
Piu del secundo dico che del primo,  
chi la subtile è ne lextremo agozo.  
Ouero rotundo cum obtusa posta:  
movesi ad ira el primo come cuzo,  
Laltro e magnanimo, e dae grave style.  
The person which hath a short Nose, and the same flat: is judged (after the mind of the Phisiognomer) to be lascivious: and as some write, to be a Thief.  
The nose seen short, the mouth form small, and the teeth found short and big: do denote (after the mind of the worthy Conciliatore) a moist and cold complexion.  
The sharpness of the Nose seen, the Neck found long, the voice heard small and comely: are apparent notes of a temperate choleric quality: as the learned Rasis, the worthy Albertus, Ptholomeus parvus, and other report, and Cocles with them.  
The Phisiognomer Cocles reporteth, that he hath many times noted of experience in infinite subjects: and in all his life time, he never saw any which were not possessed with a heap of vices, especially for lying, or for their imagining lies: and this caused by the Chollericknesse consisting in them: for which cause, this Cocles willeth a man to take heed of the fellowship of such, as of all which (saith he) experience in short time, will instruct thee perfect.  
The nose form sharp of the end, doth indicate such a person to be a liar, contentions, and ireful: the reason is (as the Phisiognomer reporteth) in that such are of a choleric quality, for as much as the leanness and sharpness of the nose, doth for the most part happen through the abundance of choler. The same end also, hath narrow passages, in which the air cannot pass to cool the heart: so that of this, it long remaineth inflamed, which is the cause of contending and quarreling in that person.  
The like Creature (by report of the Phisiognomer) was that Antonius, a learned scribe and notary: yea▪ he noted many other Countrymen of his to be like: among the number of which, Cocles observed and knew a jolly Fellow of the like Nature, named Vandinus de Faventia, which was a betrayer of his courteous Lord, and a principal aider, Son unto the Noble Astorgius Faventia: by whose means, and other mighty deceivers about him, was this gentle Lord by commandment, conveyed unto the prison in Rome, and shut up as close prisoner in that strong Castle, named Sa●cti Angeli: where not many months abiding, was lamentably murdered of a most cruel Bastard, by a headlong fall, as the Phisiognomer learned and understood: which wicked Creature after the fact committed, miserably pined away, even like an Image of Wax, standing in the hottest Sun.  
When the Nose shall be meanly small, a little dry upward, and at the end raised up, and the neither part or end turned again upward: or that his cleft be proceeded from beneath, unto the part turned upward, toward the Cone of the Nose: doth then indicate luxury, or such an abuse of the body, not here decent to be uttered: as the learned Conciliatore in his Rubric of Physiognomy reporteth.  
The like of this the Phisiognomer Cocles observed and noted sundry times, especially in one of the Senate-house of the Noble City of Bononie: which for reverence unto the noble-house and honesty sake, he refuseth to name. The cause is, for as much as such are of a moist and sanguine quality, tending unto choler: and these universally (by report of the Phisiognomer) are luxurious, in both the kinds, even as the same through the pricking forward of choler, which daily inflameth the blood.  
And the regitive Nature of the whole body, moveth or stirreth forward the expulsive virtue, unto the sending forth of the noious matter superfluous, and expelleth the same unto the congruenter places, by the apt passages: and sendeth the same forth unto the 2rd1y, in that it is the cause of the erection of it. So that such help forward themselves, by a proper industry, not decent (for honesty sake) to be he uttered, when as the desired subject is not at hand. And the apparent notes of these persons are, that such have the nose big and blunt, especially at the end: and the Nostrils wide and large, through the grossness of bigness of the nose.  
The singular Aristotle (in Methraphoricis) uttereth, that such having the nose big at the end, are of an earnest and ready mind, unto the concupiscence of the desired act: such also are known to be base, and of no reputation, applied for the form unto the Ox: in that such especially in the venereal act, are so prone and easily moved, that they covet in mind what person soever they see, which especially in known to be true: for the active coeating as with Women: for such after the sight of women, seem in a manner to mourn unto themselves, as the Bull doth after the Cow: and such (Asculanus reporteth) are ireful.  
Rasis uttereth these words, that whose Nostrils are found to be large, is argued to be a person luxurious.  
Such which have the nose form big and broad, are unsensible, unshamefast, unapt to learn, and sluggish, applied after the form unto the Sow, having the like nose. The reason of this is, for as much as such having the nose grosser or bigger at the end then in any other part, and that large, are invericundious, unapt to learn, and unsensible: that is, rude: for which cause, such are applied to the Sow, having the like nose, and the like conditions in a manner.  
The nose sharp at the end, doth denote such a person to be ireful, applied unto the dog: as Conciliatore reporteth.  
He which hath a marvelous short Nose, doth argue such a person to be an accuser, and a pickthank, as the skilful Philemon and Palemon report.  
The nose form sharp at the end, and the same thin, yet upward foward the forehead more gross: doth denote (of experience known) that such a person hardly to remit his ire: applied for the kind (after the mind of Conciliatore) unto the ireful Dog.  
The Nose form blunt at the end, and round withal, doth indicate such a Creature to be stout of courage: applied of the Philosopher Aristotle for the kind, unto the hardy Lyon. The same note by relation, sufficiently appeareth to most men at this day.  
The end of the Nose seen small and sharp, like to the form of the Birds deck or bill, and generally long: doth declare such a person to be hasty, foolish, and like stirring to and fro: as the learned Rasis reporteth, and of him compared unto the bird. And the same like, doth the long and thin nose signify.  
The nose very retort, or the same turning back or upward, doth (for the most part) denote, the like perverse mind and conditions, to consist in that creature.  
The Nose form from the forehead unto the mouth along crooking, and hard or very stiff: doth denote such a person to be unshamefast, applied for the form (of Aristotle) unto the Raven. And such were known naturally to be thieves, as Gulielmus Nurice reporteth.  
The like uttereth the Phisiognomer, that such a person is known many times to be a thief, and by the consequent unshamefast: forasmuch as this exposition is aptly agreeing: and it appeareth like by the relation which he here uttereth, in that such (after the form) are applied unto the Raven. For the Raven is well known to be a wily and deceitful Bird, purchasing many things by stealth; and hiding those in privy places.  
The nose found rising, and copping up toward the forehead, like to the Eagles bea●●e: are noted to be stout, bold, and greedy of catchers: applied of Aristotle (after the kind) unto the Eagle: and as the same in many, hath of the Phisiognomer been diligently noted.  
The nose appearing hollow, with the forehead form round and eminent upward, doth indicate such a person to be luxurious: applied after the kind, unto the Cock: and this nose sufficiently appeareth by the relation.  
The Nose form great, yet in a com●ly manner throughout: doth argue such a person to be honest and gentle conditioned, after the mind of Concilia ore.  
The nose great, and at the end appearing with an unseemly bigness: doth the like declare (as above uttered) that such a person to be unsensible, unapt to learn, etc. applied for the form unto the Sow.  
The Nose seen in the upper part depressed, or flat form: doth argue the feebleness of courage, and foolishness in that Creature: and this beside is a note of womanly lightness to consist in him, after Rasis.  
The Nose on such wise formed, that the same from the forehead immediately crooketh: such a person (after the mind of learned Plato, Albertus, & Conciliatore) is judged impudent, and a privy filcher: applied for the form, unto the subtle Raven.  
The nose in comely form crooking, doth indicate an honest mind and singular wit: as the worthy Conciliatore reporteth in his Rubric of Physiognomy, and Cocles the like.  
Here conceive (saith the Phisiognomer) that the declining of the Nose on the lateral parts of man: as if unto one side only of the position, it shall decline: doth denote a hurt to happen from the Girdle-stéed, unto the lowest part. But if the Nose downward shall be divided on either side of the position: doth then indicate a sickness, or a stripe to happen: and this either of the Primitive or Antecedent cause.  
The Nose at the end form somewhat flat: doth declare such a person to be bold and liberal: applied for the form unto the Lyon.  
The Nose appearing red, with the root and hole within, and breedeth drawing unto a swelling, like to the Strawberry: doth argue such a person to be a great Drinker of Wine, and often drunk: and such for the most part are moist of quality, and luxurious: especially if such a note be found in Bodies of a small stature: and this was a practice first found by the Phisiognomer Cocles.  
The nostrils (after nature) thin, and very large open▪ do denote after the mind of the Phisiognomer) such a person to be ireful cruel, and of a disoainfull mind.  
The nostrils form thin, and long retching, are by nature near unto Birds: but the same proportionally agreeing unto men, is a note of lightness, and an unstableness of mind, as Conciliatore learnedly uttereth.  
The nostrils appearing thin and sharp, do witness such a person (after the mind of the Phisiognomer) to be full of complaints.  
The part of the nostrils joining unto the forehead, if from the forehead extending, the same be with a comely composition, and that well joining together: in such manner, as this be neither too high nor to low fixed of nature: but even direct (as a line or crest (descendeth: doth then indicate (by the report of the Phisiognomer) a manly note and courage in that creature, yea constancy and wisdom, applied of Aristotle for the form, unto the hardy Lyon. But if the part of the nostrils be lower or flatter, and that deeper than the abovesaid, doth argue the undiscréetenesse of mind, & weakness of strength and courage: seeing the same is known to be the note of a femine lightness.  
If the nostrils in the top directly clevated, extene whole: do indicate an evil government and distemperance 〈◊〉 that Creature. And such are those, which in the inward end of the gristle be raised up unto the crest, and do to descend to the Nose: which when these be dire●●, do (after the opinion of the Phisiognomer) procure the disorder of the tongue, in the uttering of speech, and sounding word.  
The greater and wider Nostrils simply, are (of all the Metopo●copers) better allowed & commended, than the lesser form of them.  
The lesser Nostrils, by the agreement of Pla●o, Philemon▪ and Ptolomeus parvus, are naturally ascribed unto servile wits, overthwarters, wranglers, and to thieves.  
The Nostril's formed large open, do witness such a creature to be given to mirth, and strong in the composition of body.  
The Nostrils seen very narrow, round form, and as they were confusedly shut together: do witness (after the opinion of the learned Conciliatore in his Rubric of Physiognomy) foolishness, and unaptness to learn, and the feebleness of courage in that creature.  
The ancient Rasis and Al●●rtus report, that the largeness of the nostrils, and the much quantity of flesh on the Jaws, and the little quantity of baires on the cheeks, do signify a moist complexion.  
The Nostthrilles appearing very blunt, do argue such a person to be foolish: but the Nostrils joined small, indicateth a perverse mind, and peevish conditions.  
The hairs growing within the Nostrils, if these be many, thick growing, and big apearing, argueth unstableness of mind, and a gross wit, as Conciliatore reports, and the Phisiognomer Cocles affirmeth the same by experience.  
If the hairs within the Nostrils, are found few and soft, do witness after the mind of the physiognomer, a ready wit, apt to learn, and honest conditioned.   

The judgement of the form and condition of the ears. The xxiii. Chapter.  
THe ears declare the temperament and proportion of the principal members, and especially the brain, which experience certifieth us. For that the brain doth sometimes send forth a noisome matter behind the ears, of which there is engendered and caused many times an impostu●● and the same according to the diversity of the humours. Of which▪ the Physicians name these, the cleansing places of the members, and super●t●●ties.  
The ears great, are engendered and caused 〈◊〉 rough the multitude of matter, in the beginning of generation, of the strong virtue. And all such in a manner which have great ears (as the Physiognomer hath noted) are known to have a short neck, and head sufficient comely, and are Sanguine: and such for the more part tending unto choler, or unto gross blood somewhat adust. Such also are unpatient, and lightly angry. For which cause, the Philosopher reporteth, that such are foolish (this being excepted) that they are of a good mind and intention, that is▪ ●●ter the departure of the inflammation and kindl●●● about the heart, forasmuch as this declareth ● hotness of the heart, through the veins and arteries as in the anatomy may well be discerned. And s●ch are of a good memory, in that they have a ●●emely neck, being an expresser of the brain, and demonstrating a good disposition: and perhaps through the choleric quality, is the retention of kinds, and through the quality of the sinews, which are of a dry nature. After the quailing and abating of injuries, such are of a good intention, in that these cause a good discourse, and noted to be long lived, forasmuch as in them is a good proportion between the heat and moisture. And such a person which possesseth a mean, is moderate in his actions. The self-same is confirmed of the Philosopher, in lib. 1. Animalium, cap. 11. where he reporteth, that those which are most apt and ready in hearing, be well nurtered and conditioned. Such (saith he) have a note of the best manners, which possess mean ears.  
The ears great, and directed above measure, are notes of foolishness, or that such to be Babblers: as Aristotle the Philosopher saith. The self-same reporteth Avicen pri. de Anamalibus: that when the first pulp, that is, of the ears, is joined with the flesh of the jaw, signifieth a foolish vain person.  
The Philosopher saith, in Methaphoricis, that such as have small ears, like to an Ape: have (of that reason) Apish conditions. Such as have big ears, are noted to be dullards, applied to the Ass. If any person shall have ears form like a dogs, they are noted to have the best, & to be in a mean manner. Hitherto Avicen. So that such having the ears over small, are noted Apish, that is, Apish conditions, where one may see, that malignity and deceit to have dominion in them.  
Such as have the ears overgreat in respect of the body, argueth foolishness, and dull of understanding, as Aristotle reporteth, primo de Animalibus.  
Such having the ears mean in quantity, is a good note, for that the same proveth by the similitude, of the disposition in good Dogs.  
Rasis reports, that whose ears are big, is a fool, yet long lived after nature: the ears erected up, and very great: indicateth the multitude of matter, and the same inobedient as to the due form: and the Dominion of dryness indicated, which is the only cause of the erection or standing upright.  
The ears flexible or bending, demonstrateth the proportirn of heat and moisture: and the moisture is cause of the bending, as appeareth in a skin and wood, which when they are crooked or wound inward, are moist, otherwise if they be dry, their parts are broken. Even so, Ptholomy the Philosopher reporteth, that the ears great and bended downward, do denote riches.  
When the ears are very small, the paucity of matter, and weak virtue of the brain is signified: and the Choleric matter argued: of which the subtle spirits caused: so that such have a wit or be ingenious in evil Works, and are thieves, Foolish, and so covetous, that they desire all things. And through that coveting, such are luxurious, and understood perhaps of the immoderate appetites, and not of the power or force of the matter.  
The learned Palemon uttereth, that when the ears shall be prominient and very great, foolishness and garrulity is signified in that creature: and such are known to be covetous. But the ears which are as they were cut, and very short and parted, doth Loxius report, to attempt and commit a deceit.  
The ears form semicircularly, and creastes connexed, in the middle somewhat flat toward the Centre, and of a mean bigness, which decently stand to the head, do witness a goodness of nature. But the ears that are over-round, signify such a person to be unapt to learn. The ears long and narrow, are reported to be the notes of envy.  
The ears lying or standing close with the head, are reported to signify dullness and sluggishness▪ as Albertus saith: the reason and cause of the signification, is for that the Virtue formative, when the Organs are directly form: or that the Instrument of heat, and the kind quaileth or wanteth, causeth that the malice of the matter doth so enlarge the ears out of measure, or through the dryness or scarcity of the same, causeth them to draw together, and be narrow, in respect of the due proportion: and of this cannot govern the works of the spirit: but that the ears like in●ue, according to the plenty and scarcity of matter, forasmuch as they thus proceed of the indiu●●ions of nature. These hitherto Albertus. I (saith the Physiognomer) have noted many old men, and found them to have great ears, and not small in that age.  
So that the small ears (after the agreement of most Writers) do denote short life: in this agr●●th Ptholomy the Philosopher, where he reporteth, that the ears small, be a note of shorn 〈◊〉: and if the ears be hairy, do indicate long life. The reason is, that the smallness uttereth the paucity of matter: and when these be hairy, do denote the matter to be sufficient strong in virtue to heat the brain with a laudable heating, in that the hairs are caused through the vapours elevated of the hotness of the heart, and all the other members.  
Some report that the ears grisly▪ doth indicate such a person to be of a Melancholic quality. But the ears great, denoteth the dominion of the Melancholy humour: as the like appeareth in the Hare and Ass, which have great ears, and are foolish. So that such having the like ears, are of a like nature: and the Melancholy humours do not repugn unto the length of life.  
Conciliatore saith, that the form of the ears, denoting the temperament and goodness of Nature, consisteth always of a semicircular form, and in figure of a mean greatness: & the crests or lines connexed, in the middle somewhat flat toward the Centre, and standing seemly to the head. For the contrary positure of the ears, denoteth a contrary to the abovesaid.  
The ears marvelous great, and standing out, witnesseth foolishness, garrulity, and imprudency. Ptholomy the Philosopher saith, that those which have thin and dry ears, shall never possess the wealth of the world, and it signifieth a very choleric complexion: of which, the exhaust intention proceedeth in the congruent workings, and argueth a most great unstability in that person. The self-same Ptolemy uttreth, that the person which hath equinas aures, morietur dominus vel princeps.  
Conciliatore saith, that the ears small, denoteth malignity in that creature. The ears over round, to be unapt to learn. The cares long, argueth that person to be envious. The broad ears fixed in a right manner with the head, indicateth slowness.  
The hairs which are within the ears, if they be many, thick, and long, argueth an earnest mind in the desire of the actual lust of the body.   

The signification and judgement of the form of the Cheek bones, and Cheeks. The 24. Chapter.  
THe balls of the cheeks are the parts bearing out under the eyes: and these are also named the cheek bones, as writeth Gulielmus Nurice.  
The jaws are the parts of the cheeks, out of which the hairs of the beard do grow, as writeth Isidore, in lib. 11▪ cap. primo.  
The cheek bones are often taken and named of the Physiognomers, for the Jawbones: and like the worthy Constantine and Conciliatore defineth them,  
The Cheek bones after Constantine and Gulielmus Nurice, especially declareth the complexion or quality of mankind.  
The cheeks appearing red, yet mixed with a tempted whiteness, and in substance not form over gr●sse or fat, do indicate a hot and moist quality and temperament of the same, as Gulielmus Nurice, Phylemon, and others report.  
If the Cheeks in substance seem lean and thin, and either Swartish or Cytrine in colour: doth demonstrate a hot and dry complexion in that person, or the dominion of an overmuch dryness and heat, as appeareth in the choleric.  
If the cheeks shall appear as if they were wan in colour, and form thin in substance, or seem lean of flesh, it indicateth the excess of dryness and coldness to consist in such an one, as the like appeareth in the Melancholic. So that the cheeks (after the agreement of Authors) are evident utterers of the affections of the mind, and notify his quality: for according to the affections of the mind proceeding or caused either of a sudden fear, or sudden joy, doth the cheeks suddenly become pale: or otherwise appear red. These hitherto Constantine.  
The Phisiognomer Cocles reports, that when age cometh hastily on age, that such a person seemeth old before the natural time, then is the same a most special note of the shortness of Life, which in the face is apparently discerned. But this rule hath his most effectuous judgement both in children and sicknesses, especially in that which the physicians name the Ethicke or consumption of age, a sickness that speedily hasteneth death.  
The cheeks form over thin of flesh, argueth malignity and wicked conditions, as both Palemon and Ptolomeus parvus write.  
The balls of the cheeks soft and long in form, denoteth such a person to be a most importunate talker.  
The balls of the cheeks form somewhat long, declareth such a one to be a trifler, and a teller of vain matters and news.  
The cheeks are so named of the Physiognomer, for that the teeth and hairs are naturally engendered.  
Cocles affirmeth, that the cheeks or Jawebones, are eminent from the upper parts of the mouth, with a length of the cheek bones through the part of composition: and such (of observation) are known to be malicious, especially in unlawful and incongruent matters: and these are applied for the part of the Jaws, unto the Ox and dull Ass.  
But if the Jaws shall be form short, with such an eminency or bearing out from the upper part of the mouth, it indicateth maliciousness an evil reporter, violent in actions, and envious, this especially is verified, when there shall lack the substance of flesh, or the same appear but thin. Thus far the skilful Cocles.  
The cheeks so small situated, that from the eyes these seem parted off, do argue the fullness of humours: and that the same creature (after the mind of the Physiognomers) to be grieved with the burden of them.  
The roundness of the cheeks form after nature, indicateth envy, and of deceitful conditions.  
The full or rather fat cheeks, are significations for the most part, of a sluggard and Drunkard, if we may credit the ancient Physiognomers.  
The cheeks discerned soft, and ill fashioned, do argue such a person (after the common proverb) to be long tongued, importunate, and talkative: and this the Phisiognomer Cocles hath known by experience.  
The worthy Philosopher Aristotle, in Methaphoricis uttereth, that the cheeks appearing red above, do witness such a creature to be a Drunkard, or a great drinker of wine: referred unto the similitude of the passion: in that such which lately have been vexed, appear of a blushing redness, especially about the eyes, kindled and caused in the beginning of the ire. The cause is sufficiently uttered afore of the Physiognomer, in the Chapter of the nature of the face.   

Of the Condition, Nature, and judgement of the mouth. The 24. Chapter.  
THe singular Isidore (in xi. Ethimologiarum capit. primo) writeth, that the mouth is so named in Latin Os: for that by it, as by a door, all men naturally and usually put in meat, & cast forth the spittle prepared: or for that all meats and sustenance pass by the same into the stomach, and all words issue forth of the same, to the understanding of minds.  
To come unto the matter, in the former Chapter it hath been sufficiently uttered, that the bigness of members proceedeth through heat, especially the mouth, which representeth the natural and spiritual members: as of these, especially the stomach. For how much the proportion of the stomach is unto the mouth, so much is the proportion of the mouth, answering unto the stomach: for that the inner members, are known of the Physiognomers to be hot. Of which reason, how much intentiver the heat is, so much the greater will the resolution of parts be. For where a great resolution consisteth, there of necessity must ensue, that a restoration aptly be procured: which otherwise cannot be caused, but through the benefit and help of meats, that aught to be a sufficient quantity: of which the spirits are actively engendered, and these in great quantity, which properly cause in that Creature ire, boldness, yea, quarreling and fight. Of which it succeedeth, that the worthy Philemon, Palemon, Albertus, & Conciliatore, report: that the Creature which hath a great and wide mouth, is a gluttonous feeder, yet hardy, and prone to fight.  
Rasis uttereth the like, that the person which hath a great mouth, is known to be a gluttonous feeder, and bold.  
The mouth form small, is noted to be of a Feminine nature. But the mouth discerned great and wide doth witness ire, boldness, quarreling and fight: such also are known by experience, to be gluttonons feeders.  
The mouth having a small closing and opening: doth denote such a creature to be peaceable, yet many times found unfaithful, and faint hearted: the reason of this contrary, is the same which was above uttered of the Phisiognomer.  
The mouth in the proper sight or being, having a seemly quantity in the greatness, with the lips thin, and appearing small in the closing: and to these the eyes showing smilingly, with the rest of the face agreeable answering: doth indicate a libidinous person, a Cynede or an effeminate Creature, and a liar: as the worthy Conciliatore in his rubric of Physiognomy uttereth.  
A small mouth in form, appearing prominent outward, doth denote wicked conditions in that person, to be false in promise, and a betrayer.  
The mouth discerned small, having thin lips, doth witness a feeble mind and courage: but this person is deceitful and malicious.  
Where, or in whom the mouth shall appear very far bearing out, and round, with a thickness of ●he lips, and that the upper lip foldeth outward: is or the form (applied of the Philosopher) unto the Hog: and signifieth by the agreement of Authors, that such a creature is nasty, peevish, cruel, and a fool: as the Phisiognomer hath often times noted.  
The best conditioned mouth, after the agreement of the Physiognomers, is when the same appeareth not over moist, in that the moisture of the mouth and lips, doth argue fearfulness, and malignity in that Creature, as the worthy Albertus reporteth, and the same the Phisiognomer Cocles affirmeth.  
The mouth that savoureth swe●●e, especially in the breathing: doth indicate an honest person, witty, both in the giving and retaining: wary, se●ret, coveting fai●e things, and faithful: yet easily led, either unto the good or evil, through his light ●eléeuing: if we may credit Michael Scotus.  
The mouth that savoureth ill in the breathing, doth denote such a Creature to be diseased in the Liver, beside of a gross understanding, lightly crediting, of a base wit, a coveter of other men's goods, lascivious, deceitful, a liar, a teller of vain matters and news: if Michael Scotus may be believed.  
Whose mouth in the speaking, is drawn awry, is noted of experience, to be diseased with a rewine distending from the head: yet is the same either stronger or weaker procured, even as in the doubling unto the other proportions: and this of observation, doth the Phisiognomer Cocles witness.   

The judgement of the form and condition of the lips. The xxvii. chapter.  
AT the end of the Jaws, are the Lips form, which are compounded of a soft flesh, in that these by a double motion, are aptly moved: as in the one, by a proper manner upward, and in the other, by the motion downward: and these caused, by motion of the jaws, from one to the other, both in the closing and opening: which is the cause, why the lips are named to have a good and perfect motion. The utility of them (by the agreement of all the Physiognomers) is, and seruech for the furthering and helping of speech, and that these may (through the help of the Jaws) aptly & well close together, for the better beséeming of the countenance.  
The colour of the lips, toward the opening of the mouth is red, through many veins of blood derived unto that place: the note of which is, in that these often and much in quantity bleed: and are of a light cause broken and quickly cut off. The common hurts there happening, are especially cured (after the mind of the Phisiognomer) with the same, named the Practitioners Mel Rosatum: for he reporteth, that he hath often experienced the same in many subjects.  
There may Notes also be gathered in conceived, by the colour of the Lips; for that the natural colour in the edges of the Lips (after the mind of Constantine) ought to be red: through the thinness of skin, which lightly of the heat or colour of the blood, receiveth a Ros●e quality. Of which the worthy Constantine reporteth: that the redness of the lips, indicateth the pureness of complexion, and the unmixing together of troubled blood: and the note both of good & strong virtue in that Creature.  
The wannesse of the lips, argueth the contrary to the same above: in that the virtue of blood, and natural heat is lacking in that creature: so that such having the like lips, are noted to be sick, as the worthy Rasis reporteth.  
When the lips are form big, these do represent the multitude of matter, drawn unto them through heat: and the grossness or bigness of them, is caused through the gross humours and spirits, of which the dullness of wit and foolishness ensueth, procured by reason of the hotness, except the neither lip be discerned loose hanging, and watery running.  
But if the lip be discerned upright, and thick in form, that is, compact or stiff: in such a person, doth the Phisiognomer (of experience) apply there the Planet Mars.  
A like reason the Phisiognomer uttered, that when the mouth is form great, if that the lips appear loose and hanging: in that part of the Creature is the Moon of him, and others aptly applied.  
The neither lip discerned loose hanging, and that the same appeareth very red in colour: doth argue (happening in the woman) to be a most sure note, of the great desire unto the venerial act, and shamefastness in that Creature: as the same, the Phisiognomer Cocles noted in a famous Curtizane of Rome, named Isabel di Luna. The like note seen in Children, signifieth the Creature in time, to grow and become a Cynede or effeminate person: especially, if the countenance and eyes appear smiling, and the creature grown unto a ripe age: as Cocles reporteth, that he noted in a certain Nobleman of the like condition.  
In brief, all the other members according to the nature and property of them, are each attributed unto his proper Planet: as shall after appear in the third Book of the Physiognomers to come forth, entitled the Physiognomy of the Planets.  
The worthy Loxius, Philemon, Plato, Aristotle, Albertus, and Conciliatore report: that the lips discerned cheerful, and somewhat smiling, happening with a mercy countenance: do argue such a Creature to be wanton disposed, & libidinous: yea, such sometimes are known to be crafty, deceivers, and thieves: of which, was that wicked Chirurgeon (a Countryman of the Physiognomers) named Seraph nus de pisis, that he diligently noted.  
The lips of the mouth form very gross, loose hanging, or overmuch folding out: do indicate such a creature to be simple, lightly or soon crediting, and of a dull capacity: these also denote a phlegmatic humour moistening, to consist in that person: compared of Arist●tle for the form, unto the aged Ass, having the like lips.  
If the lip within be seen not lively, or not a fair red in colour: doth argue a matter not regulated, and gross humours to consist in that Creature: of which a dull capacity, and belluine understanding ensueth: yea, the same sometimes denoteth a sickness present, or that shall shortly follow▪  
The Philosopher Aristotle (in Methaphoricis) uttereth, that such which have the lips form thin, and in the edges appearing to hang loose out: in such manner, that the upper lip is seen stretched over the neither, at the closing and joining of the lips, are denoted to be bold, stout, and of great courage: applied for the form, unto the courageous Lyon. The like condition of these, may a man see in the Massive 〈◊〉 of our Realm, which have such hanging Lips, as to all Men known.  
Such which have the Lips hard, and thin form, and a bearing out discerned about the Canine or sharp teeth: do indicate a rude understanding in that Creature, unapt to learn, and furious in actions: applied for the form, unto the grunting Hog.  
The cause of these (as the Phisiognomer Cocles supposeth) is the paucity of matter, & the dominion of drith: in that it consumeth the moisture of the lips but this about the canine teeth, it cannot so waste or consume: for as much as the moisture consisting in such a place, is known to be viscous and ciammy. Such also by reason of the drieth, (saith the Phisiognomer) multiplied in the brain, are noted to be foolish: applied after the manner, unto the Swine. So that whose lips are discerned thin and hard, and about the Canin teeth bearing up, such persons are referred to the swine.  
The neither lip discerned greater than the upper denoteth unaptness to learn, simple, of a small understanding, and foolish.  
The neither lip seen swelled unto the sharp or canine teeth, doth indicate such a person to be full of rancour, malicious, and contentious.  
Such which have the Lips form gross, and the upper hanging over the neither Lip, are denoted (by report of the Philosopher Aristotle) to be of a simple understanding, of a dull capacity, and foolish: applied for the form, unto the slow and dull Ass.  
Whose upper lip shall appear prominent or bearing out with the Gums, doth witness such a Creature to be a lover of discord, and occupying or busying himself in strifes and Controversies, applied for the form unto the dog: these hitherto, borrowed out of the Physiognomy of Aristotle.  
Such having the upper lip so elevated, that the Gums that is, the flesh on the teeth, and the teeth themselves are discerned, are known (as the Phisiognomer reporteth of experience) to be full of variance, and contumelious: yea, often rebuking: applied for the form unto the Dog, especially, and the same, according to the apparent congruency seen. For the dog when he purposeth to bite, showeth then the teeth by the gathering up of the lips.  
The Lips form small and thin, and the mouth discerned little: doth indicate the imbecility of mind, and craftiness to dwell or consist in that person.  
The ancient Rasis reporteth, that whose lips are discerned great, is denoted foolish, of a dull capacity, and unapt to learn. The self-same doth the worthy Phylosoher Aristotle utter, in his Physiognomy of the members, that such a person which hath thick lips, is known to be foolish, and of a simple capacity.  
The much bearing out of the lips, doth witness such a person (after the mind of the Phisiognomer) to be foolish, full of words, contentious, and hardy.  
Certain report, that whose lips shall be form congruently thin and not much folded or turned outward: doth denote such a person to be secret in all matters, wary, of a good perseverance, yet ireful at times, and of a singular or ready wit. The cause is, for that the same declareth a congruent matter, unto the subtleness of the humours & spirits, which is the reason and cause of the wit. But the irefulness consisting in that creature, proceedeth through the subtleness of the spirits, prone and apt unto the kindling of it.  
Such having the lips with the gums form on the teeth prominent or bearing out, do indicate an evil tongued person, a wrangler, ireful, and inclined to work injuries: for these properly referred unto the Dog: as the singular Palemon uttereth.  
Whose lips are discerned not sufficient equal, or a like throughout, in such manner, that the one be grosser or thicker than the other: doth witness such a person to be more simple than wise: and of a variable fortune, as certain report.  
The philosopher Ptholomeus parvus, uttereth, that the outward lips form small, and somewhat folded or turned outward, do denote such a person to be full of words, very envious, and an accuser. The reason is, for that the paucity or smallness of the lips, doth witness the small quantity of matter, and the dominion of coldness, but the folding or turning outward of them, doth declare a dryness drawing together the hairy sinews: of which ensueth that the animal spirits are incongruent, unto the decerning of whatsoever is spoken: and the envy through the same, proceedeth, and is like caused.  
The worthy Ptolomeus parvus uttereth that the upper lip folding or turning upward, and the neither downward: do signify a misery or wretchedness of life, and uncomely conditions. Of this the Phisiognomer saw, and found a singular experience, especially in the poor and needy people. For the weakness of the animal Spirits, (saith he) is signified to consist in them: of which the wit properly hath not place or seat in that creature.  
The lips form thin, if the upper be turned and folding outward, and the same loose hanging: do denote such a creature to be a deceiver, subtle, and a Thief for the most part.  
The lips discerned gross or thick, like to the Dogs: do indicate such a person to be a deceiver, an accuser, and wicked in conditions: these hitherto borrowed out of the physiognomy of Ptolomeus parvus.  
The lips of the Moors are not to be judged upon, but of those which dwell and are conversant amongst them and their qualities there shall note: for which cause sufficient it is, to judge in general of those Realms and Countries, more known to us.   

The judgement of the form and condition of the teeth. The xxvii. Chapter.  
THe Canine or sharp teeth of men, if these be long, fast standing, and bearing outward, do argue such a person to be a glutton, ireful, fierce, and lascivious, applied for the form unto the dog and Boar.  
The cause I suppose (saith the Phisiognomer) through the abundance of the radical moisture, or Spermaticall matter, which declareth a most great dominion of heat and strength in the principal members, of which a hasty dissolving of the substantial moisture ensueth, that cannot be restored, but through the much ating of meat, whose plentiful substance this greatly needeth: for which cause, such are inordinate, as is aforesaid: as appeareth by relation in the Dog & Boar.  
And such the Phisiognomer hath known of experience, to be wasters of their own substance, great drinkers, deceivers, Whorehunters maintainers of Harlots and murderers, especially if any other proportion aideth and confirmeth the same.  
Rasis reporteth▪ that whose teeth are discerned weak, thin set, and small, argueth the whole body's weakness, both with feebleness, and shortness of life. The self-same uttereth the said Rasis, in the buying of servants. Also Aristotle useth the same words in his Problems.  
Aristotle likewise reporteth (in secundo de Animalibus) that such having the teeth thin set, are noted to be short lived. Rasis also affirmeth the same in these words: That whose canine or sharp teeth are discerned long, and strong set, is argued to be a Glutton, an evil person, and vicious of body.  
Conciliatore in his Rubric or Physiognomy, reporteth: That a noise causeth through the teeth, doth denote a frensines in that person, which sometimes happeneth to sleeping children, when they are troubled with Worms, as the skilful physicians report.  
The teeth form big and broad, whether the●e stand inward, or are seen outward, do argue a vain person, lascivious, simple, of a slender capacity, and having a bovine wit, for that the same witnesseth gross spirits to consist in that person, proceeding of grosse-humors.  
The teeth most dry, without any moisture discerned to stand in them, yea and wholly dry in a sick person, do denote death at hand: forasmuch as the radical moisture is then consumed, & their bodies remain and are, as a lamp without Oil. In a healthful body, the like seen, do signify a sickness to come, and the same shortly.  
The teeth seen full of rheum, or a distilled water from the head appearing in them, argueth a disease of the head or stomach, through the participation and occasion of the head and lungs, causing this distillation from the head into the Nose and Eyes, the Catarrh, the cough, the Squincy in the throat, and the impostume of the jaws. But any of these, this procureth either more or less, according to the contrary working of the members, as unto the beholder may evidently appear. Such Beasts having the teeth indented like to a Saw, only drink by licking with the Tongue: But such having the teeth form whole, do drink by supping, as the famous Philosopher Aristotle reporteth.  
The teeth form small, and weak to chew, both thin set, and short appearing, do indicate (after Michael Scotus) a feeble courage, a tender capacity, fearful, lightly persuaded, either unto good or evil, of a reasonable wit, and faithful: but such a one is short ●iued.  
The teeth (after Michael Scotus) not-even form, neither in the bigness, nor in the standing of the Gums: so that there appear of them narrow, broad, thin, and thick teeth, denoteth a disdainful person, envious, bold, wary, and of a ready wit, if one may credit this Scotus.  
The teeth form very long, and as they were sharp, somewhat thin set, yet strong in the chewing, do witness (after the mind of Scotus) such a person to be a Glutton, envious, bold, deceitful, suspicious, a liar, and invericundious.  
The teeth (as M. Scotus reporteth) appearing cytrine, or brown, whether these be short or long form, argueth such a person to be more foolish than wise, a gross feeder, lightly crediting, of a divers understanding, suspicious, envious, a coveter of other men's goods, and a liar.  
The teeth big and broad, whether these decline, or stand in and out, or that they appear thick or thin set, witnesseth such a person to be vain, lightly crediting, simple, of a tender capacity, a gross feeder, lascivious, and a liar.  
The teeth discerned strong and thick set, indicateth long life in that creature, to be a Teller of news, self-willed, a stout person, lightly crediting▪ desirous of beautiful things, and of a dull capacity.  
The teeth weak, few in number, thin set, and small, do indicate such a person to be weak of body, short lived, gentle, shamefast, tractable, trusty lightly crediting, of a ready capacity, and wary. Hitherto borrowed out of the Physiognomy of Scotus.   

Of the condition and judgement of the tongue. The xxvii. Chapter.  
THe tongue is a member which is extended out of white flesh, both hard & well moving, and this the colour and use of it declareth: the redness consisting in it, is caused of many small veins and little arteries which proceed and come unto it, especially unto the neither part of the same, through which this appeareth in the neither part Redder, than in the upper: and this is known to be a spongy matter full of powers: For experience instructeth us, that the same is bloody, for that the solution of the continuity of the same, is only cured in short time, with the simple Rosed honey.  
The tongue not only serveth for the clean and perfect uttering of words in smiting the teeth to cause the sound of them, in the issuing forth: but the same also helpeth to distinguish all manner of tastes, yea the letters perfectly express, as the learned Aristotle saith.  
The tongue folded or turned downward, and stutting or stammering, doth argue an humoral lask of the belly, as the worthy Hipocrates reporteth, in 32. Aphoris. sexrae secto.  
Such as are encumbered with this humoral lask, become Stutterers or Stammerers, through the matter descending from the head which entereth, and is drunk into the spunginess and Lacertes of the tongue: and of this engrossed or caused thick, through which enlarging, the same of necessity must be shortened. So that of the same cause, such stut or stammer: yea, Rasis reporteth, that the stammering doth innuate the moistness of quality. Some there be, which are caused to stut of nature: of which, that Noble Phisitien Etius writeth.  
Such having the tongue tied before, cannot perfectly pronounce the letter S. but sound the same like C. and such are named of Etius, proper stammerers.  
The tongue tied behind, cannot pronounce the Letters, R. and T. as Galen reporteth: but breaking the Letter R. sound the same like to the letter L. and such of him, are aptly named Lispers.  
The flux named diarrhea, is a flux or lask of the belly, with the only shedding of humour, without an inflammation or exulceration: when the humours especially descend from the head. So that when any uttereth the words with difficulty, it is then a note of diarrhea to mollest that creature. With which disease, the Phisiognomer reporteth himself to have been encumbered in his Childhood: forasmuch as in many subjects this sickness much mollesteth and aboundeth in this age, but grown unto riper years, the same then seaceth.  
The Stammerers (saith the Phisiognomer) do many times fear to drink any heady Wine, in that these are soon drunk, through the brains weakness. Hence it is that the drunkard so stammereth, that he readily cannot pronounce (thirty three. Forasmuch as the vapours of the Wine, are drunk into the spunginess of the tongue, so that it is hindered of the natural scite.  
Hypocrates in suis secretis saith, that the heaviness of the tongue happening in a young man, pronounceth after the lightness of the same sudden death: the like affirmeth Galen.  
Conciliatore saith, that the stammering and often repeating of the fore syllable and word, before the full uttering and speaking of the word, doth denote such an one to be prone unto the Melancholy quality.  
The tongue by a swift motion drawn together, and through the corrupting and breaking of the words, causing a repetition: doth Witness such a person to be foolish, hasty in wrath, and ireful. And this is caused through the moveablenes and hotness of the spirits, hastening forwards the pronouncing of words, without consideration.  
When the tongue shall be discerned so heavy as a stone, and in a manner appearing immovable: doth denote (after the mind of the Philosopher) a sluggish person, slow in actions, and of a dull capacity.  
The tongue thin, doth represent a subtle wit, through the decent matter, both of the humour and spirit: although the same may declare a hot, and peradventure a Choleric quality, after the mind of the Phisiognomer.  
Ptolemy saith, that the tongue long and red, signifies wisdom, proceeding of laudable humours.  
In Kisses (by report of the Physiognomer) may much be known and found. For a certain creature I saw (saith he) which thrust forth the tongue, nigh a Palm breadth: and the same sundry times experienced in my sight, as a matter of admiration, and worthy to be noted. And of this is known to the wise, that the virtue of the muscles to be voluntary, etc.  
The tongue seen white in colour, doth indicate poverty and misery to ensue, except mightier notes prevail, as the Philosopher Ptolomeus parvus reporteth.  
Conciliatore writeth, that the tongue discerned of the natural colour, doth denote a weak estate and evil condition in that person, especially of the breast and belly.  
The person which hath such a long, gross, and round tongue, that with the same thrust forth, he may easily lick the Nose, doth witness such a person (after nature) to imitate the Ox in conditions: as the same (the Phisiognomer diligently noted) in a neighbour of his.  
The learned Auerrois (in de se●su & sensato) saith, that when the tongue hath drunk in, and received certain humours, the fast of the same is then corrupted, and is to be conceived of the Instruments of the other senses.  
The tongue over-fast speaking (as reporteth Michael Scotus) denotes such a person to be more simple than wise, of a dull wit and understanding, lightly crediting, and convertible either unto the good or evil.  
The Tongue that stutteth in the uttreing of words (saith Michael Scotus) doth indicate such a person to be very simple▪ vain, unconstant, ireful: yet from his ire easily brought and appeased, and willing to serve.  
The tongue discerned big and rough, witnesseth a circumspect person, reasonably willing to serve, secret to himself, disdainful, a betrayer, vain, a teller of news, fearful, and yet having a reasonable sufficiency of many things.  
The tongue discerned thin, signifieth a Circumspect person, ingenious, yet lightly fearful, soon crediting, and convertible unto good or evil. Hitherto Scotus.   

The nature, forms, and judgement of voices. The xxix. Chapter.  
THe cause why in some persons, the voice is heard big, in some small in some big & small together: and in some after a hoarse manner: is for that (as the Philosopher saith) there are three principal conditions that concur unto the voice. The one, is the virtue of the lungs in forcing or procuring forward the breath, in reverberating to the root of the tongue, or to the pipe of the lungs. The other and second is, through the air expelled again, to reverberate the same. The third is, the pipe of the Lungs, unto the root of the tongue where the air and breath is reverberated. Of which, how much the sounding virtue consisteth strong, to expel much breath, and the pipe of the lungs form large, that the same receiveth great plenty of air, so much the greater and lesser appeareth the voice: but how much the virtue appeareth weak, and the weasand or pipe of the lungs consisteth weak, so much the smallness and shrillness of voice appeareth, according to the moving or swiftness of the breath.  
The grossness of the voice, proceedeth through the slowness of moving in that creature: of which how much the virtue doth lesser move the air or breath, so much the more subtleness or smallness, and shrillness hath the voice: through which, this proceedeth and is caused (after the mind of the physiognomer) the swifter.  
How much the more air or breath (saith he) shall be gathered and received into the subject, so much the grosser or bigger will the voice succeed and be, and the same procured through the slowness of moving.  
The asper or rough voice, proceedeth through ● dryness, of the pipe of the lungs. But the hoarse voice is caused through a superfluous moisture, which descendeth from the head, unto the pipe of the lungs, which (as it should seem) so hindereth and letteth the breath to pass in that creature.  
The equality and sweetness of the voice, proceedeth and is cau●ed through a temperament of the pipe of the lungs: when the same consisteth and is neither to dry nor moist. For this is a note that the quality of the heart not to be resisting or letting, but that a proportion of all living things, may be found and known: and in these, the Females are discerned to be of a weaker and shriller voice than the Males: except the cow as the Philosopher (in quinto de Animali●us) uttereth.  
The person which hath a big voice, is noted to be very injurious: applied for the form unto the Ass, as Aristotle reporteth, in Methaphoricis.  
Such which, seem to forecall, beginning in a base manner, and ending small: are noted to be ireful, yet soon appeased and pleased: applied 〈◊〉 the form unto the Ox, and unto the comeliness of the voice.  
Such which utter the words now big, now low, and unperfitly: are indicated to be fearful, applied for the same condition unto Women, and unto the comeliness of the voice.  
The persons which seem to call and speak big, and the voice not changed into a divers manner: are applied of the Philosopher for the form, unto our great Masty, and unto the seemliness of the voice.  
The creature which is heard to speak softly, without a retching of the voice, are noted to be gentle, and simple: applied for the form unto the sheep.  
Such which call or utter the words shrilly, are noted to be ireful: applied for the kind and form unto the Goat: these hitherto out of Aristotle, the like Albertus, and Conciliatore report, and Hieronimus de Manfredis, a Countryman of the Physiognomers.  
The voice uttered big, and distensed in the kind, doth indicate a strong person: forasmuch as the same proceedeth through the plenty of heat. This gross or big voice, doth the Phisiognomer here mean, to be like to the base Organ● pipe.  
The person which uttereth a slow & big sound of the voice, is judged to be quiet, tractable, gentle, and merry: of these, certain are known to be very just, and upright creatures in their dealings, after the mind of the Phisiognomer.  
The voice discerned big, yet the sound of words perceived very corrupt: is an apparent note of a frantic Creature, injurious, and a glutton.  
The strength of the voice, ensueth the largeness of veins, & multitude of the spirits, which altogether are caused of heat: as the Philosopher Aristotle reporteth.  
The persons possessing a big voice, and that heavily or basely calling: are indicated to be apt persons, to bear injuries and wrongs, applied for the form, unto the Ass.  
Such creatures which call or begin big, and end in their words with a small voice, are denoted to be both ireful, and pitiful at times: yea soon pleased and tractable: applied unto the Ox, for the form of the cry: the reason of this, is often taught afore.  
Such a person which hath a gross, high, and sounding voice: is reported to be eloquent, bol●, fierce, and valiant in Arms, or a Warrior.  
The voice discerned small and low, doth indicate such a Creature to be fearful, and envious. By this low voice, is here meant (saith the Phisiognomer) the small and faint voice, and not the big in any manner.  
Here conceive, that the voice is divers of sound, forasmuch as the voice is a sound with an imagination, by the mouth of the creature, uttered to demonstrate any effect. But sound is any kind, proceeding of the sounding, which unto the hearing procureth a passion. And the speech is a third kind, having a diversity unto either of these.  
The voice discerned small, soft in the hearing, and in a broken manner, doth witness a womanly fearfulness to consist in that Creature, and to be effeminate.  
The voice heard slow, doth indicate (after the mind of the Philosopher) such a person to be sluggish in actions, rash at times, and impudent.  
The voice discerned weak, doth argue a straightness of the Arteries, and paucity of the spirits, which are especially caused by the means of cold.  
The voice discerned soft, without retching, doth indicate such a person to be gentle, and tractable: applied unto the sheep, for the similitude of the voice: even as the others, applied unto Beasts of like condition.  
The voice heard gross and high, doth indicate a hotness of the heart and Lungs, and a largeness of the Weazand, that both freely draweth and expelleth the air or breath, without impediment: for which cause, the voice heard loud, doth denote such a creature to be talkative, bold, and contentious.  
The Philosopher Aristotle (in de secretis secretoris) uttereth, that whose voice appeareth a mean, between a smallness and bigness: is noted to be a person sapient, a foreséer, true, and just, and these through the contrary cause.  
Such a person which is discerned quick of speech, especially if he hath a shrill voice, is denoted to be a Creature ireful, obstinate, foolish, importunate, a liar, and evermore evil conditioned.  
But if the voice shall be perceived or discerned gross, or rather big: doth signify such a Creature to be ireful, hasty, of an evil nature and condition.  
The creature which hath a sweet and pleasant voice, is judged (of the Philosopher Aristotle) to be envious, ireful at times, and marvelous suspecting.  
The delectableness of voice, discerned in a proper subject (as the worthy Palemon) uttereth, doth indicate a dull capacity, yet a stoutness of courage to consist in him.  
The quickness and hastiness of words or speech discerned, as the (learned Albertus) reporteth, doth argue a hot complexion to consist in that Creature. The like do Phylemon, Loxius, Palemon, and Conciliatore utter, under these words: that whose voice is heard, gross, and big uttered, is reported to be ireful, rash, and hasty in his actions, and suspected to be of an evil nature: the reason of these (is reported of them to be) through the untemperate hotness.  
The person hasty in speech, especially when he hath a small voice, is reported to be wicked, a Fool, importunate, a liar, ireful, and evermore of evil conditions.  
Whose voice shall be discerned pleasant (as afore uttered) is judged envious and suspicious: the reason hath been opened in another place, for as much as the same is effeminate. Further the delectableness of voice, doth denote small wisdom or simpleness, and venerial conditions.  
Rasis reporteth, that the voice discerned big, doth indicate the hotness of complexion, but the small voice, doth witness the coldness of complexon in that creature.  
The voice perceived rough and hoarse, like unto the Cranes, doth testify an envious person, and one that retaineth a mischief secretly in the heart, the same person also is by report of the Philosopher, melanchollike in quality.  
Whose voice shall be discerned, not fully uttered or spoken with a long breath: is noted to be a vile person, through the coldness of the heart, and peradventure with moistness applied.  
They which utter the voice in cutting of the breath: do promise liberally, but perform little, and such are known to be deceivers.  
They which are discerned to utter the voice (as it were) by a moovement of the breast, sturdily big, are denoted to be manly, yet unapt to learn, and stout of courage: applied for the form unto the Lyon.  
They which have a slow and big voice, are denoted to be quiet and merry: such also for the most part, are known to be just persons, and gentle conditioned.  
They which are heard to sound the voice shrill like unto birds, are noted to be prone unto the venerial act, unstable, and vain.  
A breathing discerned small and faint in voice, doth innuate such a creature to be sad for the more part, froward and suspicious.  
The creature which moveth often himself, and speaketh with the moving of hands, is thought uncleanly, yet of a very ready wit, and quick utterance, and sometimes known to be a deceiver. But he which refraineth from the moving of hands when he speaketh, is of a perfect understanding, of a good disposition, and of a sound counsel.  
The person which speaketh and soundeth the voice through the Nostrils, is affirmed to be full of words, a liar, malicious, envious, and joyeth in the harms of another: and such a creature doth imitate the nature of the Duck. This the Phisiognomer observed and noted in a certain Countryman of his.  
Further, the voice heard vehement, and making a noise, as a sound undecently mixed, doth denote an unjust person, violent, and bearing hatred in heart. But the voice discerned slow, doth indicate a sluggish person in actions, and sometimes hasty. And whose voice in the middle, appeareth a mean, as between the smallness and grossness, is accounted sapient, a foreséer, true and just.   

The condition and judgement of laughter. The thirty. chapter.  
THe mind, after the opinion of the Philosopher is much delighted with laughter: yet the overmuch laughter, is named of most men, a laughter out of course, and argueth beside a small understanding and simple wit.  
Of which, the common Proverb rise, and often divulgated of the wise is, that in the mouth of a fool, much laughter consisteth: the like reporteth Catullus, that singular Po●t in this Sentence: 
The laughter light moved,  
not framed in place:  
Be wrayeth a fools folly,  
in gesture and grace.  Here conceive; that through the Milt form big, such a creature is procured to laugh much, and otherwise is it, when in the contrary manner, as some report. And the learned Isidore (in xi. ethymolagi●●um) uttereth, that the Milt to be so named of the supplying of the same: which properly lieth on the contrary part of the liver, to the end the same should not consist or remain empty. The Gaul is knowle to be an apt receptacle & bladder in the creature, which by due work of nature sendeth or receives into it the choler. The milt are supposed of some to be a procurer of laughter, seeing by it we 〈◊〉 especially caused to laugh. By the Gaul (if we m●y credit 〈◊〉) are all Creatures moved unto the: by the heart, to conceive deep matters: by the 〈…〉 the quality moved unto love: through which 〈◊〉 elements, every living creature (saith he) is sustained.  
So that the persons which sufficiently laugh, are denoted (after the agreement of Writers) to be benign and gentle, quiet, beloved (for their courteous behaviour) of all persons, yet lightly endamaged or harmed, although such are smoisy ●●refull for any: and these beside a 〈◊〉 of an apparent comeliness (saith the Phisiognomer) applied unto the Sanguine and Jornall persons.  
The creature which reasonably laugheth, is argued to be given to mirth, of a good quality, but joyeth much in the venerial 〈◊〉, especially, if the eyes appear smiling.  
The overmuch laughter exercised (as Aristotle uttereth unto king Alexander) remo●e●●●●reuerence▪ and hasteth old age in that creature: for troth, with such willingly (saith the Phisiognomer) is no society or fellowship to be used: in that these lack Wit, and are nothing at all secret: yet these (after some Writers) are reported to be serviceable and painful in their doings.  
Such persons which are seen seldom to laugh are indicated to be of a deep understanding, and known faithful as certain report: and this the Phisiognomer observed and noted in sundry honest and virtuous persons, which he knew to be searchers of deep and hid secrets. The cause evidently appeareth, and is known to be a deep thinking and reach, which consisteth in that creature which removeth laughter. Of whom, such a person that laugheth often (as is aforesaid) bethinketh or museth on no serious and deep matter, nor maketh any solemn or witty discourse with himself.  
Certain of the ancient report, that the creature which is hardly procured to laugh, is affirms to be witty, a foreséer of matters unto himself, niggardly: and very studious in the Art which he daily exerciseth: yet such a creature (sayeth the Phisiognomer) is prone to be a surmiser, and ireful.  
The person which is heard to laugh aloud, with a certain noise discerned in the laughter, is indicated (by some writers) to be invericundious, and rash in actions.  
Such a creature, that (without cause procured) laugheth, and in his laughing, seemeth often to cough, or gape, or to draw the head awry, is indicated to be variable of purpose and mind, envious, lightly or soon crediting, and convertible either unto the good or evil, as Loxius, and Phylemon report.  
The learned Conciliatore in his Rubric of Physiognomy saith, thta the creature Coughing when he laugheth, or is at the instant encumbered with the hardness and shortness of breath, is judged to be invericundious, fierce, and a Tyrant, as the like was observed and noted by Cocles in a certain Prince of Lombary.  
Certain of the worthy Physiognomers report, that whose Cheeks are discerned often to smile, is denoted to be of evil mind, of a perverse cogitation, and a liar: and such persons generally are malicious and dissemblers, not to be trusted, but rather to be doubted if we may credit the physiognomer: when the like especially is joined with other accidents of the mind: and that their eyelids appear wrinkled together, with the eyebrows gathered as it were in a cloudy form: such are then shedders of blood, murderers, robbers by Sea and land, as hath often been observed in many, which were the like.  
He that smileth unto himself when he talketh, is indicated to be foolish, and of simple understanding as the physiognomer observed in an Italian: and such are reported to abound in the Melancholic quality.  
The cheeks writhing in laughter, as if it were in the derision of another, witnesseth such a person to be arrogant, deceitful, covetous, a liar, ireful, and a blabber of secrets.  
Such as lightly laugheth (saith M. Scotus) is denoted to be of simple understanding, unstable, vain, lightly crediting, of d●l wit, gross in feeding & serviceable, yet in facts or actions not secret▪  
Such as seldom laugh, and soon make an end, is argued according to M. Scotus, to be stable, wary, niggardly: yet of good understanding▪ secret, faithful and glorious in his actions.   

The condition and judgement of the b●●●●h. The 31. chap.  
THe much breath, argueth abundance of the spirits, & econuerso, which proceedeth two ways, the one through the lungs smallness, & the other through the straightness of the breast▪ Of which the creature much breathing, is of great strength and courage, by reason of the heat resolving the moisture, especially that dewy moisture, after the mind of the Phisiognomer.  
The breath sent forth in due course and order, that is, between (the great and small, apearing) a mean, doth indicate the quietness of heart, and a man in mind well pleased, as the Philosopher reporteth.  
That person which sigheth without cause, and fetched the sighs deep and long, doth witness the Melancholy to come, and that mighty to persever in that creature.  
The breath appeareth cut between being after an order, which in the end through straightness of the breast, cometh forth with a heat and sighing, argueth such a creature to be encumbered with thought, and the disquietness of mind. And the same to be mixed to some evil, if the head especially shake withal.  
That person which with the sighing, draweth the eyes awry, is judged after the mind of most writers) that he than bewaileth the matter come unto mind, devising with himself in what manner he may aptliest bring about, and compass or achieve the same.  
The creature which breatheth with a certain noise▪ through the larger opening of the nostrils, doth then indicate cruelty, brutish furiousness and violence to consist in him: which of Aristotle is applied to the passion.  
The breath passing forth troubled and thi●ke, as if the same were after a course of running, or through some strong accidents: doth then denote such a person to be violent, unadvised, hasty, and ireful.  
When the breath shall be discerned short and thick, and through a much cutting off stopped between: such a creature (of the Philosopher Aristotle) is judged fearful, weak of courage and strength.  
That person which (with the sight and countenance) seemeth as he were bereft, with a certain godliness and pitifulness: such a one (saith the Phisiognomer) is judged to be then taken and wrapped with the furious passion of love.  
The singular Philosopher Aristotle uttereth, unto the mighty King Alexander, that when he saith, you shall see a person much and long together beholding: yea, and earnestly looking on your face, and that when you again behold him so looking, is of the same abashed, and therewith blusheth, and giveth specially (at that instant) a sigh against the will, and that tears appear standing in his eyes: such a person undoubtedly loveth and feareth you. But if you see the contrary unto this, then judge that creature to regard you little: and to be one, that is both envious and disdainful.  
The breath discerned loud, cut between, and the sigh appearing the like, doth witness sorrow, and heaviness, for some losses happened to that Creature.  
Hipocrates, Galen, and certain other physicians report, that the breath perceived passing forth cold by the mouth and Nostrils, in a sharp sickness: doth innuate death, shortly after to ensue.  
Ptolomeus parvus uttereth, that he which often weepeth for no cause reasonable, shall always be poor, and needy.  
The breath (by report of Michael Scotus) coming out so soft, that the same can scant be heard, doth denote such a person to be greatly encumbered with thought: which condition of thought, the eyes in a manner will declare.  
The breath which is discerned sometimes still, and within a good while after, is drawn (and fetched in) overfast: doth argue such a creature (as that Scotus writeth) to be then occupied with a present great heaviness of the mind.  
The head if it shaketh as he sigheth (according to the mind of Scotus) then for the weight of the matter evil handled, and evil spoken off, it argueth him to be sorry.  
If he doth the like, with the eyes intentive or steady looking, such a person bethinketh him rather of the evils than repenterh him, as Michael Scotus writeth.  
The breath heard light, breathing out by little and little without noise, doth denote (after the mind of Scotus) such a person to be of an upright mind.  
The person which is heard to breath loud, and smileth withal: is judged (of Michael Scotus) to be furious and a drunkard.  
Such a person discerned breathing, troubled, and thick, as though he had lately run, is denoted to be wilful, fool hardy, ireful, and of a wicked mind, desiring all things what he seeth, and talking of all things that he heareth.  
He which breatheth on high, and that the breath seemeth to pass through the nostrils thick & quick, doth argue such a creature (after the mind of Scotus) to be fearful and sorrowful. Such also are noted to be effeminate, when as the other notes fortify the same.  
The breath so coming forth, as if the subject were encumbered with the hardness of fetching breath, such a Creature is reported (of Michael Scotus) to be simple, of a perverse mind, full of words, and desirous of all things that he seeth.   

The form and judgement of the chin. The xxxij. Chapt.  
THe chin discerned very long, doth argue the abundance of matter, in that by reason of the overmuch hotness, the same is lengthened out: of which such are known to be ireful, cruel, and hasty: yet these sometimes are found to be full of words, and sometimes boasters of themselves, as ●oth Palemon and Constantine write.  
Such which have the chin form small and short, are persons especially to be eschewed: for besides the other conditions consisting in them, such are uncourteous, yea, rather rigorous, full of w●●es and envious: for these (of Palemon) aptly applied ●nto the Serpent.  
〈◊〉 conceive, that Physiognomy and Paulm●●●y, are more manifested of experience, than by ●eason: yet somewhat may be uttered, of the pr●●cipaller members: which express the greatness and smallness of matter, from the beginning of ●eneration.  
If the chin be sharp or form into a round manner, doth indicate effeminate conditions and a f●●ble courage: In that this is, a feminate n●te, as Pythagoras uttereth. For the man's chin after nature▪ aught to be form in a square manner, and not found.  
If the under chin be seen so fat, that the ●●me reaches down to the throat, doth indicate mos● great luxury to consist in that creature: if a pit o● hole be especially discerned in either cheek.  
The chin form of a decent or comely bigness doth denote such a person to be prone unto the veneral act: yet judge him to be much bound 〈◊〉 God, for the gifts lent him. Here conceive (sai●● the Phisiognomer) that the chin ought to be form neither too round nor over sharp: but in ● mean manner unto a squareness.  
The Chin at the lower end, seen so do●uded, that the same expresseth a double form, in such manner, as this be not too much or too deep dented in the middle: doth then argue (as certain report) deceitful conditions to consist in that Creature. But this known to be a note of Venus in that place (after the mind of the Phisiognomer Cocles) and such a person like formed, shall purchase with men, great favour and grace. As the like Cocles experienced in many subjects, which were known to be lascivious, and that haunted the company of Harlots: yea, these with the Cyneds, had sundry times doing, and suffering. There be some which have a pit form on breadth, and by an equal line stretching, as on length, that more coroborateth the physiognomers sentence.  
The chin form so crooked up, that the Lips seem as they were standing in a valley: doth denote the rudeness of wit, unfaithfulness, wicked conditons, and sometimes such are known to be thieves, unless old age cause the same, through the loss of many teeth.  
The singular Aristotle in tertio de Animalibus, uttereth: that such which have the chin divided, do less wax bald, and shed fewer hairs than other Creatures.  
The chin form sharp, and thin or slender, through an emptiness or lacking of flesh: doth indicate a bold and stout, or courageous person, and disdainful.  
The chin form large and big, through the much quantity of flesh: doth witness (after the mind of M. Scotus) such a creature to be quiet, of a mean capacity, dull of wit: yet faithful, secret, and convertible, either unto the good or evil.  
The chin form sharp, & sufficiently full of flesh: doth denote (as Michael Scotus reporteth) such a person to be of a good understanding, lofty minded, and one that feedeth sufficiently, & bold in actions.  
The chin form, as the same were parted in two, by a certain valley or d●●●●ng in: doth argue (as Michael Scotus uttereth) that person, to be of a gross wit, vain, lightly crediting, a great surmiser: yet congruently serviceable to another, quiet, and secret (for the more part) in his doings▪  
The chin discerned sharp, and thin in the quantity of flesh: doth (after Michael Scotus) denote such a Creature to be bold and courageous, a quarreler sometimes, and fighter, ireful, disdainful, weak in strength, and contented (after a manner to serve, for the relief of living.  
The chin seen crooking up, with a hollowness in the knitting of the Jaws, and lean of Flesh, that the same appeareth, as it were form sharp: doth witness (after the mind of Scotus) such a person to be wicked, envious, of a simple wit, a niggard, deceitful, soon angry, ireful, a surmiser, bold, proud, a threatener, a betrayer, and a thief: these hitherto Michael Scotus.   

The condition and judgement of the Beard, The xxxiij. Chapter.  
THe Beard in man (after the agreement of the ancient writers) beginneth to appear in the neither Jaw, which so ascendeth toward the Temples, through the heat and moisture carried unto the same, from the report of the head, drawn from the ●enitours, which 〈◊〉 to 〈◊〉 especially, the sperm from those places: which ne'er is, by reason the spermaticall●●eines do d●●●e●●d unto the same place, as the like appeareth in the●●, which overmuch exercise 〈◊〉, whose fa●●s by the means are after 〈◊〉 ●razed and altered.  
As touching the woma●s testicles, in that the●e are but weak, for the same 〈◊〉 are they known not to be bearded. And such Women which are found to have these hotter than the 〈…〉, have also somewhat of the reflexed matter, 〈◊〉 the same place, whence the sperm mo●● chiefly cometh. This reflexed heat (saith the Con●●●atore) draweth with it the moisture▪ of whi●● in them 〈◊〉 engendered the thin and small h●●res of the Beard: and this especially verified in them, which use often & very much ●oea●●ig. For which cause the sanguine bodies that have a thin beard, and mean of length: are indicated to be creatures, which often and greatly desire to coeate, through the common of the hea● and moisture consisting in th●● them.  
Here conceive saith the Phisiognomer, that such hairs do proceed and appear through the superfluousness of meats, and the fumosities of them, which daily ascend on high unto the parts of the Laws: much like to the smoke of an Oue●heated, that passeth so long through the chinks of the same, until those passages, through the heat are wholly stopped, that no more smoke can after pass through them. Even the li●e do the fumosities of man issue forth, into the manner of hairs: which are properly named the hairs of the Beard.  
The colour of the Beard, doth sometimes express the qualities and quantities of the humours, yet hitherto hath not the same been heard of, that any man saw a flaxen white Beard: for as much as the phlegmatic humour is not found so mighty, as to engender hairs of the like colour, through the depriving and lack of natural heat, to elevate the sufficient matter unto the engendering of the like coloured hairs.  
Here perhaps some will argue and affirm, (saith the Phisiognomer) that there is sundry times seen Women bearded, yet these are not ●ound of a Phlegmatic quality, but rather the same doth happen in that the humours are so subtle, that of Nature such are procured to be hot. For out of these Creatures do hairs spring, yea they sometimes appear on their Jaws, but properly these appear about the mouth, where the more heat doth abound: and su●h Women (seen the like) is named of all men bearded: here conceive (saith Cocles) that the like Woman found, is judged to be very luxurious through her heat, and moist quality: of which the like Creature seen, is not only strong of nature, but to be of a stout courage, and manly in her facts.  
The perfect woman is known to be sufficiently naked of hairs, especially about the mouth: such a creature after Physiognomy, is reported to be of a good quality: that is to say, bashful, fearful, honest, weak of courage, gentle of behaviour, and obedient.  
Here (saith the Phisiognomer) doth a solemn doubt arise, and the same is, why men are seen bearded and not women for the more part, which doubt seemeth to be put forth by the learned Gulielmus Nurice: to which Cocles answereth in this manner, that the same may be gathered to proceed, of the efficient, the material, and small cause: for as much as these properly serve unto an ornament, and comely beautifying of the Woman: and in every kind, the Males are seen comelier beautified with the same, than the Females. Which condition of the hairs, properly serveth unto a defence of the jaws in man, that the Woman (for the like defence and necessity) nothing needeth, at the least so much as the Man: through which, the sense of feeling is known to be of greater force in man.. So that the Man by this reason, may better endure to go bareheaded, and naked in other parts, in the bitter cold weather, than the Woman: and suffer greater storms on the Body, than she may, without harm to ensue. A stronger reason may be rendered and given of the efficient, and material cause, seeing the Males in general, are known to be hotter than the Females. For which cause, the Fume in men, that is the matter procuring the Hairs, is found both more and mightyer, than in women: which seeing the same is known not able to be consumed: for that cause (God and nature together) ordained two apt places in man, for the passages of them: as the one by the head, and other fitly by the chin and jaws, which form the beard of man. Which manner of fumes consisting in the woman, for as much as they appear● not to be so many and mighty, as well known they are to rest in the man: for this cause are these properly and naturally sent forth by the head. And a note of the like effect, we sundry times know and see by Women found of a hot and moist complexion, that appear bearded: we see chose, that in the cold and dry men these (for the more part) have very little or no Beards. By which reason we gather (saith the Phisiognomer) that the seemly Beard waxeth not in the gelded person: for as much as those parts have then lost the benefit of their hotter quality through which, these should engender the hot humours and fumes, that properly are the matter of the hairs in them. And by a like reason of the former words it appeareth: that the thickness of the Beard, and great hairiness in general▪ is an evident note and judgement of the substantial heat and moisture, and of natural strength consisting in that Creature.  
Here may this argument also be proponed, that seeing Children are known to be hot and moist, why they wax not bearded as men: to which the Phisiognomer thus answereth, that the smoky superfluousness, which is the especial matter of the hairs that issueth from the head, & other parts of the body, doth pass and serve for their increase and nourishment. The l●ke affirmeth that singular Constantine.  
Conceive (saith the Phisiognomer) that how much the force and plenty of heat consisteth by so much more the quantity of hairs succeeds in that person. For which cause, a man must carefully beware of those which overmuch abound in the store and plenty of hair ●on the body, when the complexion of such is especially found adust.  
Cocles willeth a man to beware of such which have red beards, for that the said colour indicateth an abundance of adustion, and a mighty hotness to consist in these creatures: through which, such are known to be injurious, deceivers, and liars: and in them (by report of the Phisiognomer) do the principal heap of vices rest, unless that grace and godly education, seem otherwise to contrary the same.  
The beard discerned comely, and well fashioned, doth innuate such a creature to be of a good nature, of reasonable conditions▪ congruent to all things, and manured after his bringing up. chose judge of those which have the beard not seemly form, or evil fashioned in the length, as appear thin the gelded persons, which after these are deprived of their genitors, be then greatly changed from the nature of men, into the condition of women, as reporteth Aristotle, in libro de Animalibus.  
Cocles observed in sundry subjects, which having long and seemly beards, after certain years, fell into a frenziness, and some of them to be 〈◊〉 foolish.  
He further saith, that he knew sundry persons, which having very long beards, fell from good estate, unto oppressed miseries: yea, he also knew certain noble persons, which 〈◊〉 expels 〈…〉 ●●●tiue country of Italy. The like judgement (sayeth the Phisiognomer) may in a manner be uttered of hoary beards, as aforesaid in the Chapter of the hairs in general, forasmuch as their nature is then known, to draw near the Woman's.   

The form and judgement of the throat. The 34. Chapter.  
THe throat clear and white, whether it be lean or fat, argueth such to be vainglorious, fearful, envious, lascivious, prone to lying, congruently wary and circumspect, yet very ireful and long hating, if we may credit Michael Scotus.  
The throat lean and thin, so that the veins appear, argueth (after the mind of M. Scotus) hard fortune, to be fearful, sluggish, a gross feeder, lightly crediting, weak of courage, and convertible either to good or evil.  
The throat rough, denoteth an unconstant person, a trifler, full of words, & presumptuously talking, applied for the form to the birds.  
If the canell bone of the throat, with the sinews eminent, and lightly moving withal, indicateth such a creature not only rash of his tongue, but occupied in haughty cogitations. And when this person hath well filled himself with Wine, doth then mourn, and is also suspicious▪ prone to ire, and of himself by property a sad drunkard.  
The canell bone of the thr●at seen eminent or bearing out, doth indicate a sluggish person▪ injurious, and slow in his actions, after the mind of the Phisiognomer.  
The canell bone of the 〈◊〉 well fashioned, and comely in fight, argueth strength, stoutness of courage, nimbleness in actions, and endued (by report of the Phisiognomer) with wisdom.   

The condition and judgement of the neck. The xxxv. Chapter.  
But the Physiognomers in their judgements, do distinguish the Neck, and Nape in the hinder part. For in the forepart, they take 〈…〉 wezand, the throat-●●le, and whole 〈…〉 the root of the conjoined, according to the mind of the philosopher. The like words uttreth Isidore in libro 11. cap. 1. This named the neck in that the same is form stiff, and round as a pillar to b●are up the head: whose forepart of him, r●●ned aptly the throat: and the hinder part not without good reason, the neck.  
This singular Isidore reporteth, that such a person having the neck form big, not by reason of the fleshiness, but through the bigness of the b●nes and sinews, is denoted strong of Body, applied for the same unto the male kind, and according to the conditions of the spirit, in that the male after the kind, is known to have a big and lively neck: the lame neither short nor form too long, which by agreement of the most Physiognomers indicateth a hot quality and boldness in that creature.  
The second note seemeth to be, that such having the neck form long and slender, are judged to be feminine in conditions and weake● courage. The neck discerned big and lively, as aforesaid, doth denote the strength of the Brain: and by the consequent, a hotness of the heart: as all men are like known in their kind.  
The neck long and slender, signifieth the contrary unto the abovesaid, that is, the weakness of body, and to be fai●● hearted.  
Such having the neck form big through a fleshiness, and not by reason of the bigness of the sinews and bones (as Rasis addeth) found hard and strong, and known to be ireful, applied for the same unto the apparent congruency of the ireful Bulls, provoked or stirred to ire, which then have such a form and condition of the neck: and as Rasis addeth, such also are known to be rash and hasty in their deeds.  
The neck dererned sufficient big, not by reason of the fleshiness, but through cause of the sinews and Bones, and sufficient long seen, are reported to be bold, and stout of courage: applied for the form, unto the stout Lyon. This especially is verified, when the Head and Neck is orderly proportioned, in such manner, that the same be of a mean bigness, as the learned Conciliatore and Constantine write.  
The form of the head, if the same shall be of a mean bigness, and the neck form somewhat big, doth indicate a goodness of the quality and disposition.  
If the head shall be discerned small, & the neck seen big, doth denote the abundance of matter, and the superfluousness of the same: the lack also of the Virtue performing, in the due proportion. Such a head (as certain report) is many times grieved with much pain, and the Cephalick passion.  
The neck discerned very long and slender (as above uttered) is judged fearful, applied for the form unto the heart, in that the Hart is known to be a beast very fearful, and hath a very long neck, and small form, in the respect of his body and greatness.  
Yet the neck form slender and long and that he beareth it upright in his going, doth indicate not so much fearfulness to consist in that person, as above reported of the Hart.  
The neck seen very short, doth innuate such a person to be a deceiver and very crafty, applied for the form unto the Wolf. And this note here taken of the apparent manner seen, both in men and beasts: in that a person minding subtlety to set upon another, whether the same be his enemy, or otherwise attempting upon pleasure, doth then wilily draw, and shrink in the neck, for the more shortening of the same, that he may not so soon be espied in the stealing upon: as by alike we daily see in the Cat, when she (with the neck shrunk in) stealeth by little and little on the Mouse.  
Certain report, that the neck form long, signifieth the feet to be long, and the neck seen slender, doth indicate the feet to be slender.  
The neck hollow behind, and deep withal, doth denote a weakness of the sinews and sicknesses to ensue, according to the knitting of it in that creature.  
The neck form very fleshy, doth witness such a creature to be a liar, using filthy excess: & a mean neck seen, doth indicate the goodness of nature to consist in that creature.  
The nape of the neck, next unto the head behind, if the same be found hairy, doth invate such a person to be strong and stout of courage, in that this note appeareth to be a hotness, consisting in that person.  
The neck form long, and having a meanness in the proportion, doth indicate malice, and indignation to consist in that person. And certain report, that such a creature to be a fool, weak of strength, fearful, and full of words.  
The neck big, with a certain length, yet not very fleshy, denoteth a strong person, stout of courage, a boaster, and proud, as Conciliatore reporteth in his Rubric of Physiognomy.  
The neck form stiff and strong, argueth yrefulnes, hastiness, and unapt to learn. The good disposition also of the mind & humanity, they say negatively to concur unto such an operation.  
The neck with apparent sinews, and il shaped doth witness by the report of the Phisiognomer) a foolish person and unapt to learn.  
The neck discerned so loose, that the same seemeth to lean unto the one side, doth invate such a creature to harm those, that are not able to resist, wilful, and deceitful, as the learned Conciliatore reporteth.  
Such that about the joint of the neck above, are seen over fleshy, be those which have the knot bearing out, and the neck hardly moving: and be also without feeling, to exercise the same orderly: yea, such are known to be dull, and unapt to exercise good works: yet these in the evil or wicked actions, and to do injuries very prone & forward: as afore in another place the Phisiognomer observed.  
And certain Apostates and Princes this Cocles noted, that moved their necks never unto the right nor left side, without the moving of the whole body together: and such were known to be double tongued, dissemblers, and very wicked. But such having the contrary to this, is of another disposition, that is, honest conditioned, and of gentle behaviour.  
The neck form long, with a largeness in the positure, denotes such a person to be ireful, & unapt to learn, applied for the form unto the grunting Sow.  
The neck big and fleshy, and short withal, doth argue such a person to be a fool, and a very great feeder.  
When a certain bearing out shall be between the knitting of the shoulder points, and beginning of the neck, that the growing out of the knots be sharp: doth indicate such a Creature (for the most part) to be proud and arrogant: as the Phisiognomer Cocles noted many the like.  
The neck declining or leaning unto one side, doth innuate such a creature to be of a dull capacity, and unapt to learn.  
The neck bearing too much upright, doth argue that creature, not only to be unapt to learn, but high minded, and self-willed: and one that will not be admonished of nothing he doth.  
The neck discerned stiff, and as the same were immovable: doth like declare such a person, to be unapt to learn, and undiscreet in his doings, by which note (for the most part) such are known to be fools.  
The difference between the moving and not moving of the neck, is easily discerned: so that the neck appearing fast or stiff, or quick moving, doth witness the more foolishness to consist in that creature: but if the same appear stiff, and in a manner fixed doth demonstrate dull capacity, and the unaptness to learn.  
That you may not much err, the Phisiognomer doth here discover and open, that there be some (which minding to hide this note) in them the rather to beguile the Judger: do use customably and oftentimes in the day, to rub and chase well their necks with a warm linen cloth: whereby these may move and turn the head hither and thither, somewhat the easier in covering by such means their foolishness. As the like note the Phisiognomer observed in a certain Citizen of Bononia, in Lombary, which Creature beside as he talked, many times smiled to himself. So that by this appeareth, that the stiff turning of the neck, is a note of the proper foolishness to consist in that creature: by the report of the Phisiognomer.  
The nape of the neck from the joint unto the head discerned rough: doth denote such a person to be very rude conditioned, and luxurious. But the white neck seen rough, doth signify a dell●●ne understanding and rude wit: as Conciliatore reporteth in his Rubric of Physiognomy.  
The neck bending upward toward the head, doth demonstrate such a Creature to be arrogant, stubborn in actions, and void of honesty: as the learned Conciliatore in his Physiognomy uttereth.  
When you shall decern a looseness of the neck, with a certain gathering of the Lips unto a laughter, and that the eyes appear out of order in the rolling, with a certain lightness of countenance showed, in the sitting or standing of the creature, and a trembling voice to 〈◊〉 in him, doth not only indicate an effeminate mind: but eui●● conditions to consist in him, after the mind of the Phisiognomer.  
The neck discerned bending toward the breast: doth innuate such a person to be much encumbered with cares: yea, this creature 〈…〉 oc●upie● with niggardship, and sometimes moved (with that evil vice) of malignity.  
The neck al●●● varied (saith the Phisiognomer) according to the knitting of the other members in man.  
The neck seen bowing downward, as the learned Conciliatore (in his Physiognomy) writeth, doth indicate a foolish person, a niggard, froward at times, and known he is to be neither simple, nor of an upright mind.  
The neck discerned leaning unto the right side, doth denote such a person to be witty, or seemly manners and conditions, and circumspect in the 〈◊〉 that he attempteth or goeth about. But the Neck seen leaning unto the left side, doth argue such a Creature to be currish or churlish, rash in his actions, and foolish: as the learned Conciliatore reporteth, in his Rubric of Physiognomy.  
The neck form strong and very big, whether the same be of length, and that this hardly turneth: doth innuate such a person to be a greedy proller, and gatherer of goods together, howsoever the same be.  
The neck discerned crooking (after the breadth of the Body) as either from the right or the left side: doth denote such a Creature to be full of words, deceitful, wily, and unfaithful: as the sa●e, the Phisiognomer Cocles observed in many subjects. For which cause, this Cocles warneth a man, especially to eschew the fellowship & company of such, which of nature are wry necked, and have a drawing in, or narrowness to be discerned between the shoulder points: in that these are known to be wicked persons, envious, fraudulent and hypocrites: as the same, the Phisiognomer Cocles observed in sundry of the observant brothers in his time, and in many Melancholic persons.  
The neck form in a mean manner, both in the bigness and length: doth demonstrate such a person to be strong of nature, apt to learn, and of a singular wit: but these oftentimes are known to have a subtle or crafty wit, and to be deceitful.   

The condition and judgement of the shoulder points. The xxxvi. Chapter.  
HEre conceive (saith the Phisiognomer) that such persons having the shoulder paints sufficiently distant from the knottiness or spondile of the neck, which first appeareth above the shoulders, where the shoulder points or neck are continuated, and not to near joined to it, are of a good nature, and having ripe or good senses, and by the consequent of a good understanding. The Philosopher in Methaphoricis, uttereth a reason of this, saying: that the shoulder points being sufficiently soluble, that is, sufficiently distant from the spondile or knottiness: in such manner, that the space between them be equal: do denote that such individuates readily receive, that is, easily the sensitive motion. For these have the note or sensitive power easily movable, that is, lightly reducible from the power, unto the act of perceiving. But such which about the spondiles of the neck appear hidden: are noted to be persons lacking wit, forasmuch as these hardly (being soluble) which about the knottiness are discerned weak, to receive the motion of the senses.  
The Shoulder points discerned sufficiently distaunt-asunder, do denote such a Creature to be liberal after Nature, applied for the same, unto the decent apparancy and form: for that liberality, answereth and agreeth to such a forms: and the like form, are the Shoulder-points of the Lion, by the report of the Phisiognomer.  
The shoulder points near adjoining together, do chose signify niggardship, and uncourtesy to rest in that person.  
The shoulder points appearing sufficiently distant asunder, and decently spaced from the knot or joint of the neck, argueth such a person to be of a simple perseverance and understanding, and by the consequent known to be a dullard, as the learned Aristotle writeth.  
The Shoulder-points (after the mind of the Philosopher) well brawned with an eminency or bearing out of the flesh, and these strong formed, are applied after Nature, unto the Malekind. Forasmuch as the nature of the muscle, is to possess the engendered hotness strong, and of the reason of the heat is thus procured, to increase the form of the members, according to every Diameter.  
The shoulder-points discerned big and large in form: do indicate a hotness to consist in that creature. The strength of every person consisteth in the sinews and bones▪ for which cause, when the muscles are sufficiently form Fleshy, then must needs ins●● a mighty strength, to consist both in the sinews and bones: of which, the spirit combined in 〈◊〉 an habitude●● body, may well exercise, and attempt or do strange actions, if need requires.  
Of which, Rasis reporteth, that the Shoulder-points discerned large, do indicate a strong person, of an honest mind, o● good conditions, and perfect understanding.  
The reason of this is, in that through the breadth of the shoulder points, the muscles are indicated to be large and strong: proceeding from a strong beginning, that is in the brain, where the beginning consisteth of the sinews, and the seat of the spirits. So that of necessity, the form of the 〈◊〉 must be capable to the retaining of the goodness of the senses, as the Phisiognomer saith.  
The muscles weak of strength, so as the shoulder-points appear flat, and (as it were) cou●●ed with a softness of flesh, argueth a phlegmatic quality of the contrary nature to rest in that creature: and if these appear without a softness, they import the like quality, as saith the Phisiognomer.  
Rasis reporteth, that the shoulder-points form thin, indicateth the smallness of wit and understanding.  
Cocles reports▪ that he knew and saw sundry women in his time, which drew by Art, & through their bestial innocents, the shoulder-pointes so near together, that they form in a manner the like, unto Os vontris, in the part behind: and they garnished or beautified these with Cosmeticall waters. This Cocles also noted sundry Italians, and fond French men, which he aptly nameth (by that byword) Hermaphroditi, that exercised the like practice with their shoulder-points. A matter which seemeth in my opinion, incredible to be exercised of any faithful Christian, but the Phisiognomer seemeth truly to utter, what he saw and knew in sundry places.  
The bearing of the heads ●f the shoulder points very fair out, do denote foolishness to consist in that creature: which manner, Aristotle reporteth unto King Alexander, to be a note of rigorousness and unfaithfulness to dwell in that person.  
The Phisiognomer Cocles uttereth of experience known, that he seldom saw any person being crook backed, which were of a good nature: but that these having the like bearing out, or bunch on the shoulders, were rather Traitorous, and very wicked in their actions. And such (saith the Phisiognomer) were known in his time, to be the founders of all wicked deceits, yea wily un deminers and gropers of the people, and had a deep retching wit, and wily fetches, in wicked actions. So that it seemeth impossible after Nature, that such deformed persons should possess in them laudable actions, forasmuch as the spirit connexed in such an habitude, doth yield a retrograde form and property: which (saith the Phisiognomer) is known for the most part to be Melancholic. For which cause, a man ought carefully to beware and take heed, of fellowshipping or keeping Company with such unfortunate personnes, for the abovesaid reason and Work of Nature. For these (sayeth the Physiognomer) are the like to be eschewed, as a man of skill would refuse and shun the company of a person lacking any chief or principal Member of the Body. And the like Aristotle (in secretis secretorum) saith, that a man ought very diligently and carefully to beware of such an unfortunate person, lacking any special member, as much as he would of his most dangerous Enemies.  
The Proverb also warneth us to beware of the creatures marked: and in another place, of the persons marked in any member, that a man trust not them. The reason is, for that the Spirits like ensue unto the form of the body, so that out of an evil shaped body, can no laudable actions proceed or be caused, as afore uttered: and this of him uttered Phisiognomically.  
The Philosopher also uttereth, that the great number of Children living, is cause many times of the ill hap of Parents. For these lacking provision, for their natural sustenance, are caused to work mischiefs not tolerable by law. For the Phisiognomer learned, and saw sundry times that divers fathers of many Children, not able to provide sustenance for them, were constrained through great need to steal, through which practice exercised, their Children like endeavoured, for the help of their parents need, and confessed a like matter at the place of execution. So that the Philosopher giveth or showeth this, not as an in●orced precept, but rather persuadeth, that in the cause of a necessity, the same to be procured as a rule in misery: which to the beholder may like appear. And the Mother Philosopher Asculanus uttereth, a sum of the matter afore taught.  
Ben se voria plicar li cinqui rami,  
Metendo el primo fra le do piu apresso,  
Dicendo hor toi pois che tanto mami,  
Poi laltre cinque del sinistro tronco,  
Volatere in verso gliochij de si stesso,  
Chi may si fida in rosso guercio e cionco.  
By which he concludeth, that no trust is to be had, in those women and men, being red of colour, and goggle eyed, or one eyed, and bunch backe● also: the reason is alleged in the same book, where he reporteth these words.  
Quando tu vidi quisti zoppi e glombi  
Impio fo el segno de la part,  
Et anche quisti cum li flexi lombi.  
Defecto corporal fa lalma ladra,  
In pegiorando dicon le lor cart  
Sonno superbi, e de la mala quadra.  
The shoulder-pointes well form, both in the length and breadth, do denote a good disposition and nature, to consist in that Creature: after the mind of the Learned Conciliatour.  
The shoulder-points discerned thin, in the composition of nature, do signify such an one to be a niggard, covetous and fearful in attempts or Enterprises.  
The shoulder points being form unequal, signifieth the unequal actions of such a Creature: and dull of capacity.  
The shoulder points being thin and lean, do witness (as Michael Scotus reporteth) a weak person, feeble of courage, fearful, not well bearing or enduring earnest labour, lightly crediting, quiet of behaviour, and convertible either unto good or evil.  
The shoulder points form large and big, through the flesh, signifieth (as writeth Michael Scotus) a strong person, faithful, yet a niggard, gross of wit, feeding, simple, well enduring painful labour, feeding sufficiently, and willingly desiring quietness.  
The Shoulder points appearing bended inward, doth intimate (after the mind and opinion of Scotus) such a person to be wary, sluggish, and after a manner ingenuous, secret, and an undergroper of men.  
The Shoulder-pointes discerned flat lying, in a manner to the body, do signify (as affirmeth Michael Scotus) a simple person, a niggard, Laborious, modest both in his talk and feeding, and quiet of behaviour: yet cre●yting lightly, and convertible either unto the good or evil.  
The shoulder points discerned unequal, that the one be bigger or larger than the other: do denote a sluggish person, of a gross wit, of a dull capacity and understanding, simple, gross in feeding yea a nyggard, deceitful, a betrayer▪ bold, and hardly crediting: if we may credit Scotus in these.  
The shoulder points seen far bearing out, do witness ●uch a person (as affirmeth Michael Scotus) to be of an open life in his conditions: that is to say▪ vain, simple, unstable, a liar, envious, bold, unshamefast, and a brawler.   

The judgement of the Arms. The xxxvii. Chapter.  
THe Arms so long, that the hands reach unto the knees, do denote the subtleness of wit, arrogancy, and the desire to rule. Aristotle reporteth, that these notes seem to signify boldness, honesty, with a liberality.  
The like long arms some suppose, that the mighty king Alexander had. Nor it is unlike to that, which the son of Zachari● affirmeth, that in some to argue arrogancy, and in othersome a desire to rule and govern, and in both a boldness and stout courage.  
The self-same reporteth Albertus in de Animalibus, and in compendio suae Theologiae: and like Hieronimus de Manfredis, and the Learned Rasis. For that lengthening out, and longness of the arms, proceedeth of the great heat of the heart, with a moisture proportioned, which is the chiefest cause of the lengthening out: as may well be comprehended by the former Words of the Phisiognomer.  
When such a length or longness is extended unto the thighs or hams, it doth intimate wicked conditions, and such as rejoice at other men's harms, in that those persons are exceeding malicious and envious. And some affirmeth (that this note) doth argue fearfulness, also to be ignorant and a lover of discord.  
Such which with a greedy desire to meat, do bring the mouth to the hands, being especially caused through the shortness of the arms, and evil form of the hands, not orderly wrought, are judged to be wicked and envious, for that envy is the daughter of coldness and dryness, the planet Saturn engendering her.  
The Arms thin or slender, if they shall be weak, do witness a rude person, and unapt to learn.  
The arms big, through the bones, sinnues, and flesh, do indicate a strong nature: and if the veins appear, it doth then declare a hot quality.  
When the arms are big, with soft flesh, do then demonstrate a womanly Nature.  
The Physiognomers report, that the Arms very hairy, do denote such a person to be Luxurious.  
Aristotle unto King Alexander writeth, that when such a Person (whiles he talketh) moveth the hands too and fro, is judged envious, a deceiver, and one pleasant in words.  
Such a person which refraineth moving of the hands, whiles he talketh, is argued to be of a perfect understanding, well disposed of a singular wit and ready counsel, very commendable: the reason doth the Physiognomer utter in the Chapter of the Paces.  
The perfect length of every person (after the mind of Albertus, in compendio suae Theologiae) in accounting from the top of the forehead, and beginning of the Crefi of the bead, unto the sole of the foot: is noted to be so much (these being of sound limbs and composition) as is the space discerned between the two ends of the middle Fingers, the arms right wretched out.  
The arms so long that being stretched out, reach to the knees, which seldom so happeneth, doth then denote such a person to be liberal, bold, highminded, of a greedy desire, weak of body, simple of wit, foolish, and vainglorious, as Writeth Michael Scotus.  
The arms over short, in respect of the stature of the body, do signify a contentious person, unthankful, bold, envious, proud, foolish, and a niggard, as affirmeth Scotus.  
The arms big, through the bones, sinews, and much flesh: do signify a person sufficient strong, proud, of a light cause presumptuous, envious, desirous of beautiful things, and lightly crediting: as writeth Michael Scotus.  
The arms fat and brawned, do signify a person vain glorious, coveting pleasant things, and more foolish than witty, in the doing of things: as witnesseth Michael Scotus.  
The arms very hairy, whether they be lean or fat, and soft of flesh: do argue a lecherous person, of a weak capacity, weak of body, very suspicious, and craftily malicious, as writeth Michael Scotus.  
The arms very naked of hear, do denote that person to be of a weak capacity, long angry, lightly crediting, vain, lascivious, a liar, lightly deceiving, wary in the evil, and but weak of body: as affirmeth Scotus.   

The form and judgement of the hands. The xxxviii. Chapter.  
THe Regityve nature of the whole body form the hand, with the palm long, and the fingers in seemly length, through the goodness of the matter regulated, as the like in many creatures appeareth: in such manner, that the same is sufficiently prepared and form unto the doing of all works, that is, to be wrought: and in expressing the mighty force of the members, and singularity of the Wit, the Jests, and other skills in every creature. This also form of Nature, as a most strong helper, to reach and take unto it all such things which are needful: so that this necessarily and aptly serveth, both to take and do.  
Isidore learnedly writeth, that this part is named the hand, for that the same is the officer and presenter unto the whole Body: and is the same which presenteth and Ministereth Meat unto the Mouth: which thus ministered, is after carried into all the parts of the body.  
This Author, nameth the Palm to be the hand, with the fingers stretched out, and the hand seemly drawn together, to be the fist of the creature.  
Those branches of both the hands, are properly named the Fingers, which in number are known to be ten, and decently matched or joined together. For these we see (saith the Phisiognomer) that they both have a perfect number, and a most decent order in their standing.  
The proper names of these, and their Offices, shall here briefly be touched: as first the same (so named the thumb) in that this among the others, rendereth or giveth a virtue and power: the second 〈◊〉 named the showing or pointing finger, and the saluting: for that with the same, we in a manner salute all persons, and express with it most matters. The third, properly named the infame or middle Finger, being the longest, which is much occupied about the low and cleansing place. The fourth, aptly named the ring Finger, for that on the same, the wedding Ring is (most commonly) worn. The fi●t, rightly named the Eare-finger, for that with the same we daily empty and cleanse the ears, as is to most men known and exercised at this day.  
The learned Formica writeth, and by divers of skill well known, that it first behoveth a man, to learn and know the quantity of the hand: and afterwards, the quality, substance, and condition of the same: inasmuch as the accident doth note and give to every skilful person, a great perseverance and understanding, both to know and pronounce what these tend unto: as reporteth Aristotle, in primo de A●ima.  
The bigness and shortness of the Fingers, argueth the paucity or smallness of matter, and a phlegmatic quality, and that nature could not dispose and guide: of which the spirits than be like to that nature. And of this such are noted foolish: and of the same mind, is Rasis, Conciliatour, and Ptolemy the Philosopher.  
Formica writeth, that very necessary it is, to know, that the bigness of the Hand doth sometimes proceed of great labour: and for that cause▪ such which labour much, have big hands. Yet these sometimes, are big of nature: and then caused through the bigness of the bones, and sinews. Such a person whether the same be man or woman, is naturally strong. The same sometimes proceedeth, through the grossness of flesh▪ and then such are drunkards, lecherous, 〈◊〉 (naturally) proud vile persons.  
If any hath the hands big, and fingers (about the ends of the nails) sharp ● do denote such a person to be deceitful, and covetous.  
Forasmuch as the Phisiognomer hath ex●●●sed, in this hand here under placed, the most 〈◊〉 known: and given names to them in the Lat●● tongue, with letters added to each, for a be●●● conceiving, and knowing of them at any 〈◊〉 I, of this occasion thought good, whereby (this ●●ligent travail of the Author, might not appe●● frustrate unto our native Country men) 〈◊〉 english all the lives, there seen: and placed 〈◊〉 in the form of a brief Table, with the letters 〈◊〉 the Alphabet annexed to each line, that they 〈◊〉 readier be found and known in the said 〈◊〉 lively figured to the eye.  


A vitae linea, signifieth the life line.  
B Soror vitalis seu Martia, is the sister of 〈◊〉 life line on the mont of the Thumb.  
 
C. Cerebri linea, representeth the head line.  
D. Soror Cerebralis, is that which stretcheth near in the Palm of the hand.  
E. Veneris & genitalium linea, is that, which is named of some, the table line, or the line of generation, and strength of the body.  
F. Saturnia, appeareth to be a Sister line coming from the wrist, and retching in many hands, unto the Mont of the middle finger. This also is of some named the line of felicity.  
G. jecoraria, is the Liver line, that cometh from the life line, which retching up in the hollow of the Hand, performeth the Triangle in most hands.  
H. Via lactea, is a line many times found on the Mont of the hand, reatching unto the Mont of the ear finger, named of some, the tail of the Dragon.  
I. Cingulum Veneris: is a line, which beginning between the ring and ear finger, is extended between the middle and forefinger, after the form of a half circle.  
K. Carpus vel restricta, representeth the Wrist of the hand, which separateth itself from the arm.  
L. Hypothenar, representeth the Breast of the hand: applied (for the near effects) unto the Moon.  
M. Solaris linea, Via ●olis: is that line, which coming from the mensal or Table line, reacheth unto the Root of the Ring finger, strait, deep, and whole▪    
The accidental lines, which either increase, or diminish the significations of the principal lines: with all other lines, and notes, that happen in the hand, shall shortly be uttered in the great work of Pa●lmestrie to come forth.  
Of which is to be noted (after the mind of the Phisiognomer) that the fore finger, middle fin●er, ring finger, and ear finger, have three joints a piece, which (if in every joint) happen but one line, such a person shall sodensy die: as Actors write. But if there shall be two lines equally distant, then is it a good note: for that these signify an honest and faithful per●on.  
If in the middle joint of each finger, shall be only one line, and in the other two joints, two lines: do denote, that such a person shall lose one of his eyes: These hitherto Formica.  
Ptolemy the Philosopher writeth, that the hands big, and thick skinned: do denote a person, not contented in mind.  
The learned Rasis uttereth, that the hands nimble, and slender: do demonstrate a singular wit, a good understanding, and the subtleness of humours.  
The hands slender and very long: do argue tyranny and foolishness in that person.  
The Philosopher Ptholomy affirmeth, that the hands of divers colours, do demonstrate such a person to be lecherous and cruel: and the like do the slender fingers (more than is decent) denote foolishness.  
The skilful Formica reporteth, and the same a truth, that such a person▪ which hath the finger's ends broad, is judged faithful, and a good companion.  
Such a person, which hath the Table in the hand large, and the fingers slender and long, is judged to be subtle in a natural faculty, and apt or given to play on Instruments.  
Such a creature which hath the Table in the hand narrow, and the fingers big: is aptly disposed and given to write well: and shall die of an impostume.  
Such a person which hath the hands not over-bigge, nor over small, but well proportioned to the body, do denote such a person to be well contented and quieted in all his accidents.  
If any hath the hands small, the same creature is reported to be of a womanly nature in his deeds unsatiable and hateful after the kind, as now loving, and now hating, so that seldom there is any assured trust to be had in him.  
If any woman hath manly hands, such a creature hath a big midriff, and big belly port intumescent: and such a one may lightly conceive, yet bring forth no perfect child.  
If any have big hands and fat, do argue such a person to be of a dull capacity and wit.  
Such a woman having the like hands, doth earnestly desire the l●●rened a●t.  
If any hath the hands slender, is denoted to be a person nimble, and ready in his ●●ings, and that he much delighteth in women's comp●●y.  
If any hath hollow Fingers, and those evil fashioned, and no, well joining together, is judged to be a person prone to poverty, and unconstant in his words, so that he performeth little in deeds: as the same Physiognomer often times noted in one (named S●raph●●us de P●●is) a Physician.  
Such a one, who hath not his fingers standing close together, or not strait ou● lying▪ doth signify a miserable life, and poverty to succeed. The reason of this is, through the evil proportion, which formeth not there a good understanding, but an evil and inoromate.  
The fingers form little, denoteth such a one to be dull, envious, and a fool, after the agreement of Authors.  
The learned Morbe●h (the Cardinal) in his paulmestry writeth: that the fingers long and slender, and well proportioned together: do argue an apt and ready wit, especially in handy crafts: yet do these demonstrate, an evil government, through which ensueth, that such are miserable & poor. Vt in politicis patet.  
If the Fingers shall be much or wide standing asunder, do denote poverty and misery to ensue to that person: as the same Physiognomer often noted, in such persons which begged from door to door.  
Certain report, that the fingers very short and little, do denote such a person to be strong and witty: which reason, seemeth not to the Phisiognomer, simply to be allowed.  
The hands big, if the fingers b●e over short, do argue such a person to be an overthwarter, deceitful▪ & a thief, after the agreement of writers.  
The hands crooked and slender, do denote such a person to be a gluttonous feeder, and full of words.  
Certain report, that the fingers evil proportioned, as big and small, with the Palm of the hands crooked, do indicate an envious person, a wretch, covetous, and a fool. The reason o● this is, forasmuch as the grossness doth indicate much quantity of the matter, and a little of the Natural heat, not mighty to stretch out: through which the creature is denoted, to be an earthly dry person, and rude, by reason of the overmuch dryness: and he is judged to be a fool, through the luck of natural heat and moisture proportionable: and by the consequent, the same argueth him to be covetous, through the crooking of the hands.  
Morbeth in his Paulmestry uttereth, that the woman having small hands, and big fingers at the ends, is judged prone to luxury, and of a dull capacity.  
A certain Author of a small Palmistry reporteth, that the Woman which have a short palm of the hand, in respect of the Body, shall be grieved with the hard delivery of child: and this only caused, through the straightness of her 23u3rp2c1lp: which length is answerable to that length, which is on the back of the middle finger nigh the first joint, coming by the Palm, even unto Ra●cetta, or the wrist.  
Or thus plamer, the length of this 2c1lp, is answerable to the just space, which is from the root behind the middle finger: unto the wrest of the hand: and this do4bl2d, is the just measure of r3h2toof, ut dicunt & recte.  
A certain writer (whose name the Physiognomer knew not) reporteth, that the hands short, bunching out, and slender, do denote such a person 〈…〉, and a gluttonous feeder. The cause o● which matter is, the end of the sinews which (●●rough a dryness) is drawn together, and bow●● inward, and thereof crooked or bunched out. Of which men crooked at the end● of parts▪ through the daily excess about fire, or by a sickness, these well and true reported: yea, these well drink and e●te.  
When the end of the little finger shall not reach unto the upper joint of the ring finger) unless the same be otherwise shortened of some accident) is then thought a perfect note of a Bastard: as the same Physiognomer hath noted in many, but this warily to be judged.  
If the Fingers bend at the Tops, do denote such a person to be envious and covetous, and such are crafty and false of promise, applied to the Ape. But when these bend inward, than the contrary judge.  
If the Thumb bendeth toward the Fingers, and likewise the Fingers inclined towards the Thum, do argue such a person to be covetous and malicious. And this disposition of the members proceedeth from the spring, unto which it ensueth as is aforesaid.  
The Creature, which of a Custom, useth to hold the hand strait out, and the fingers (at length) stretched: is judged to be a person fearful, full of words and vain.  
If any useth to hold the hand most commonly shut together, betokeneth such a person to be ireful and hasty.  
The fingers small and slender in a man, do denote him to be a fool: as certain of knowledge report.  
If the Fingers be short and big, do argue such a person to be bold and envious: as Formica writeth.  
When the fingers are well proportioned, of a comely form and length, do indicate honest conditions in that person.  
He which in talking moveth much, clappeth the hands, and hath many iestuees besides, is noted to be a fair speaker, envious, and a deceiver.  
Certain report, as that ancient Hermes, that the shaking or quivering of the hands, in a healthful young man, doth demonstrate such a person to be soon angry. For this proceedeth of abundance of heat, and moving forward of the spirits.  
If this shaking or quivering of the hands, shall be very strong, the same is a note of a corrupt quality: and such a person is lightly angry, Melancholic, desirous of many and divers things, and malicious.  
The hands hollow in the Paulmes, with a goodness and eminency of the Montes, and proportion of the lines: is an assured note of long li●e. But if contrary to this, you find the hand: then judge the contrary.  
The Fingers of what form so ever they be, with the joints gross or big, do indicate misery and misfortune, as the Physiognomer hath many times noted.  
Here conceive that by the form of the Fingers, a man may l●ke distinguish three Ages in every creature, as the Physiognomer taught us before, in th● Physiognomy of the lines seen in the forehead.  
In holding the hands upright and close together against the light, mark where any open place appeareth, and at that age the misfortune of the creature shall happen. This manner of accounting, must begin from the first joint of the fore & middle finger: in proceeding like, unto the ends of the fingers: and on such wise, consider along from Finger to Finger where any open place is: for at that age, where the space signifieth, shall the misfortune come: and on such wise, may the fortune & misfortune of the three ages, be known and found. If the closing or shutting together of the Fingers be whole, with a most comely form of the joints, do●h denote a singular fortune to that person, especially if the annexed do answer the like.  
The learned Albertus and Conciliatore write that when the Fingers be so full and round, that lifted up before the eye, a man cannot see between them▪ do indicate a covetous person, and malicious.  
If the Fingers stretched out, these bend toward the back of the hand, do argue such a person to be unjust, subtle, and witty, especially if the Fingers be slender.  
If any, whiles he walketh, doth of a custom, shut the thumb within the fingers, is noted to be a covetous person, as the like the Physiognomer observed in a certain Lombard.  
The Fingers long, do like argue the length of the ears of the Liver, and the bigness of the Fingers, do like denote the largeness of the ears of the liver. But the smallness of them, as Albe●tus reporteth, doth like signify the ears of the Liver to be little: the self-same uttereth Avicen and Galen, in lib●o reg●●.  
If any shall have red hands, whither the same be man or woman, is of nature noted Sanguine and Luxurious, as writeth the learned Formica, and the same a truth known.  
Ptolemy the Philosopher uttereth, that the creature which hath the upper joints of the Fingers gross or big, and turning backward: doth denote, that if he shall then be rich, within a period, and a certain time after to become poor: or else by some misfortune, shall be short lived.  
The hands crooked in the length, is a note (as some Authors write) of sudden death: and this in sundry hath been noted. Forasmuch as some are found to have six fingers on one hand, as the two last toward the ear Finger: in like manner lined, yet in the greatness divers, the joints and Nails seemly form and proportioned through the goodness of the matter. And the first person which I saw and considered, before the presence of M. julius Vitalis, was a Jew, named Helias. After him many others, whose names for brevity, the Physiognomer omitteth: and this person he beheld in the City of Bononie. Thus briefly, the Physiognomer Cocles endeth this Chapter of the hand and Fingers: craving pardon of the Reader, if the same be unperfectly or superfluously handled.   

The form and judgement of the nails of the Fingers. The xxxix. Chapter.  
THe Prince of the laters Writers, both of Physiognomy and Paulmestry affirmeth, that the Nails (and the same a truth) are produced, or do proceed of the superfluities of the heart, in that the heart is found the nobler member of action: so that by them, is somewhat to be uttered.  
He also reporteth, in differentia, 54. that the nail is a body extensed thin, produced and caused of the superfluities, and hardened on the finger's ends, for a special help to them being there situated, and groweth on the Finger's ends & Toes ● as the hears, uttermost of the skin, do occupy on the body.  
Also Avicen uttereth, that the nails both on the Fingers and toes, were ordained in the ends of the●e members, the better to strengthen: for to take and hold things firmly, and to cover the flesh at the ends: which jointly being well matched, give a more strength. This well appeareth, in th●t if any of the small bones be lacking at the ends of any of the toes or fingers: then like do the nails, lack at the ends of those members: as the same may evidently appear, in any large scar in the flesh, where after groweth no hairs to be seen.  
The manner also of the Original and cause of those nails, is proportional to the production of the hairs, through the grosser superfluities not so much adust.  
The nails plain, white, soft, and thin, reddish and sufficient clear, do indicate a singular wit in that person: and this is one of the Notes, which very seldom faileth, forasmuch as such nails, do proceed of the best quality, as Albertus reporteth: so that the spirits which produce the Nails, declared (from the heart) are clear and thin: through whose superfluity, are the Nails engendered.  
The nails rough and hard, do denote such a person to be prone to the venerial act: as the learned Morbeth reporteth.  
The nails over short, do argue wickedness in that creature. And the black, small, and bending nails, do argue impudence, compared to the greedy catching fowls. These also after the mind of the Physicians, with a leanness of the Fingers, do witness a consumption of the body.  
When the nails fall off without cause, do threaten the Leapry to come, or near at hand, as the learned Conciliatore uttereth.  
The Child borne without Nails, or having them but weak, doth witness the mother to have used the overmuch eating of Salt, as witnesseth the Philosopher Aristotle, in septimo de natuta animalium. cap. 4.  
The nails in the middle, deep, gross, or big and thick, do denote a rude person, and knowing little, especially if the flesh about the Finger's ende● be high and gross.  
Ptholomy the Philosopher reporteth, that th● Nails long, do signify poverty to that Person and to live in bare estate or Beggary, all his lif● time. The same is confirmed of Pontius Gallicus.  
Certain Authors affirm, that whose nail of the fingers of the left hand, grow faster than th● right, witnesseth poverty: the like if the nails 〈◊〉 without colour.  
I much marvel (saith the Physiognomer that all the legitimate authors do affirm: th●● the white pricks in the Nails, to signify happiness and friends, which (as it should seem) hat● many times been observed and noted, and iudg● of the Physiognomer by the order of the Finger as thus, the white pricks seen in the Sunn● Finger, do signify ●he increase of honour, worsh●● offices, and friendship with Noble persons, etc. 〈◊〉 reason of this is, forasmuch as these denote a 〈◊〉 humour, and benign, presupposing there a 〈◊〉 quality and understanding: of which, a good ●●●cretion and courtesy ensueth: so that such people through the same, do attain friends, and co●●mended of many. The like pricks found in 〈◊〉 little finger, do denote friendship with the Mercurians: and that Mercury to be well proportioned, and very strong, in that place about, & similia.  
But the black pricks seen in the nails, and chiefly in the middle Finger, do argue harms, persecutions, imprisonment, and all kinds of detriments that may happen unto any: as the same the Phisiognomer understood of a certain friend, which noted the like in many persons. And these he reported to like succeed, according to the diversity of the Fingers: forasmuch as the misfortune and loss of riches, happened after the positure of them on the Fingers.  
But some Authors report, that these do indicate hatred. The reason of this is, through the excess of the dry Melancholy, which then aboundeth: and lack of the Natural heat, which faileth. So that the black pricks of the nails, do always demonstrate, that the cold Melancholy, and an earthly dryness to ensue. Yet it seemeth to me (saith the Physiognomer) that experience may contradict the same, seeing I have always seen (saith he) that the black and white pricks on the Nails do come and go away within a few days: and that these to be caused, of determinate effects: which otherwise, cannot proceed or be caused, but through the Period and course of the Planets, in certain years and months, as shall appear in many places of the Physiognomy of the Planets, to come forth.   

The signification and judgement of feeling, after Physiognomy. The xl. Chapter.  
THe Philosopher (in libro de regimine principum) reporteth, that the sense▪ which consisteth in the hand, is the tactive or palpative virtue, and the course of them resteth in the heat & cold, rough and soft, moisture & drith. And it is a Virtue contained between too skins, of which, the one is in the upper ●ace of the body, and the other, in the same which belongeth & cleaveth unto the flesh: so that when each of these senses is attained, which God by h●s mighty Virtue, hath Ministered to this kind. Thin Skins so light as the Spider's Web arise, and come from the root of the Brain: and are a fine scarf a●d thin Curtain to this kind: insomuch, that when the same is presented, which each sense hath: and the same cometh unto those skins, wh●ch are in that substance of the brain: the passages then of all the senses are gathered with the immaginative Virtue, which representeth these to the cogitative Virtue, which consisteth in the middle of the brain: tha● it may behold these, and both gather and study in the figures and examples of them, that it may● know in them the nocive and inna●ue, and that the same may ve wrought according to measure, which proceedeth or cometh to it of them. And as Auerro is (in de sensu & sen●ato) uttereth that the feeling is flesh: and is proper to all instruments of the senses: this considered, that these nothing possess of all the senses in the act of them, which they properly comprehend, but the instrument of feeling: which is componed of the qualities, which it comprehendeth: and for that cau●e doth this not comprehend, but the intensed matters, through his temperament: and for the same reason, how much, he temperater the flesh shall be found, so much the more doth it comprehend the simple qualities, as heat, cold, dryth, and moisture. For these doth man enjoy far above other living creatures, and is of feeling better and sensibler, which especially is discerned by the hand (as the flesh of the palm) and the flesh especially of the fore finger. But the tongue (at the end of it) hath not taste in the act: and for that cause, when the same is imbybed and filled of certain humours, the taste than is corrupted: and like is to be conceived of the instruments, of the other senses. The self same uttereth Albertus (in libro de anima) where he willeth to conceive that the skin is woven with sinews very small, and with hairy veins contained within the same woven, with which the liver, and bowels are wrapped: that these may defend them from outward harms: and for this, the skin in beasts, is very thick, and hairy. For that the same hath not any protection or outward defence: but the skin in men is thin. For which cause it is protected and succoured by garments, from wind, cold, and rain. Seeing the skin componed of the sinews, is naturally white: for that cause is the property of the sinews procured, that the same retcheth out and draweth in, and is white in colour: but the redness of blood, passing by them, appeareth to the eye. So that whose colour of the hand or face is white or red (as Phylemon uttereth) and of a good feeling: do denote the faithfulness of mind, constancy, and truth: and this confirmed, if a commensuration or comeliness of form consist in the other members. These hitherto uttered of feeling, shall here suffice.   

The condition and judgement of the back bone. The xli. chapter.  
THe back bone great, that is, in the length and breadth, doth argue strength of the creature: and the royal members to be strong, and natural heat mighty, as afore uttered: especially when the ridge or back bone is musculous, and without a softness of flesh discerned, is for the same applied, unto the Masculinity. But if the back bone be found narrow, and compassed with soft flesh, that person is judged of a feminine action: forasmuch as the rest is narrow, & the royal members feeble in heat: and their actions are known weak, and feeble in conditions, yea these have a dead mind or faint courage, applied unto the feminine kind. Of which Rasis reporteth, that the largeness of the back bone, doth argue such a person to be strong, arrogant, and furious in ire.  
The back bone narrow, and covered with soft flesh, doth denote such a person to be effeminate.  
The crookedness of the back, doth intimate the wickedness of conditions: but an equality of the back, is then a good note. These hitherto Rasis.  
The learned Conciliatore uttereth, that the back bone large, and well brawned, and strong of bones, is applied to the man kind: and in the contrary manner to the woman kind.  
The back bone crooked, if the same be covered with soft flesh, and slender in the gyrting place: doth denote such a person, to excel in natural gifts, and to have very great pleasure in hunting. Yet some affirm, that the crookedness of the back, to declare the wickedness of conditions.  
The thinness of the back, doth denote that person to be of a contentious nature, and spiteful.  
The back large and unextensed, doth denote strength, arrogance, and the vehemency of a strong ire.  
The neither part of the back bone, if the same lieth broad to the buttocks, & be compassed with a soft flesh, doth indicate an effeminate person, compared to the woman. But if the same appeareth long, and shall end sharp at the end, doth argue wantonness unto the venerial act, yet with a temperancy and fearfulness. Such also having a great, large, and strong jointed back, are reported strong: & econtra. But broad, thin, narrow and flati●, do indicate weakness. These hitherto Conciliatore.  
Certain report that the back bone hairy, lean, and very much elevated or bearing out, from the equality of parts: to denote such a person to be unshamefast, malicious, rude, of a dull capacity, weak of small labour and sluggish.  
Whose back bone is discerned big, and fat, doth argue such a person to be variable, sluggish, and very crafty, or full of deceit.  
The back bone thin, long, and lean, doth signify such a person to be weak, of a light cause fearful, vain, contentious, and very light of belief.  
The back bone from the shoulder points, unto the girdlestéede, when it is short, and sufficient broad: doth denote such a person to be hasty in the veneral action, as the Phisiognomer oftentimes noted in sundry persons. Here conceive that the back bone, is mente and reckoned from the shoulder points, unto the gyrdlesteede.  
Of which, is to be noted, that the back bone be large, doth then argue the breast, the ribs, & flanks to be large, and of necessity it ensueth that the composition of Nucha, & the neck to be strong with a decent form of the head. And the inner members have their receptacles great, and the knit of the motive sinews, are of a due proportion. Et econtra contrarium denotatur. By the loins (the ingenious Philosopher Aristotle meaneth) from the gyrdlesteede, unto the beginning of the buttocks. So that when the same place hath a largeness, doth argue strength in that creature: through the plenty of muscles: and such are delighted in the hunting of beasts: and applied to the Lion, and Greyhound in the form.   

The condition and judgement of the breast, throat, and paps. The xliii. chapter.  
THe breast is that part, which containeth the spiritual members: for that in it are certain parts containing, and certain contained. The parts containing are f●wer, that is, the flesh▪ the brawny part, the paps, and the bones. The parts contained are eight, that is, the heart, the lungs, the pannicles, the ligaments, the sinews, the veins, the arteries, and Hysophagus.  
The Philosopher Aristotle unto King Alexander uttereth, that the largeness of the breast, and bigness of the shoulders, and back: do argue such a p●rson to be honest, bold, of a ready understanding and witty.  
The worthy Conciliatore reporteth, that when the ●eather part about the veysande, the shoulders, and breast, shall be evil distinguished and flat: do signify the rudeness of wit, and foolishness: and that such a person not to be apt, to attain any special handy craft,  
When the weazand beneath, shall be far distant from the shoulders, and large: doth denote such a person▪ to be of a feeble courage.  
The weysand being a mean, doth then argue such a person, to be honest conditioned▪ and strong. These hitherto Conciliatore.  
Here conceive that the weazand appearing emynent, and large, doth denote an effeminate person, especially if he be double chinned.  
The breast large, and well proportioned, with the other parts large, is a most perfect and true note to be conceived in every creature, forasmuch as this largeness of the breast, is proper to man.  
The breast thin, and weak componed, doth argue a weak courage and will, after the mind of certain Authors.  
The breast thick covered with flesh, doth denote such a person to be ungrateful, as the Physiognomer reporteth.  
Whose breast is mightily bending in, and that the Muscles so proceeding, that through these are caused (like to an hollowness) doth denote a perverse person and wicked. When this is berry emynent, the heart of such a person is hot, of a small understanding, and daily weepeth, or singeth.  
Rasis affirmeth, that the quality of the heart, if it shall be hot: doth argue the pulse to be quick moving and often, and the breath fast.  
Much hear seen on the breast, and thick, and that in the feeling the same perceived hot: such a quality of the heart, doth demonstrate that person to be bold, sturdy, and very ireful.  
The composition of the body, both in the bigness and smallness, is to be considered: for that the same demonstrateth the quality of the heart.  
So that the breast form big, doth argue properly the hotness and bigness of the heart: and this the more confirmed, if (with the same) the head appeareth small, or that it be not big: which i● i● shall so be, a man needeth not to have regard unto any other signs.  
In like manner, the breast form small, and the head appearing seemly, or but meanly big: doth demonstrate by that reason, the smallness of the heart, and coldness of the quality in the creature.  
If the bigness of the breast, appeareth to answer unto the bigness of the head: or that the smallness of the breast shall be proportionally ●ormed to the smallness of the head, then ought a man to have regard unto the other notes.  
The cold quality of the heart, doth procure a weak pulse, and ●eeble breath: through which the breast is caused to possess few hears on it, and those but small: so that the breast by the means, is ●ound cold in the feeling. The per●on being of such a quality is noted fearful, and sluggish.  
The quality dry, hath a hard pulse, and is throughout the body brawned▪ & swartish of colour.  
The breast also thin of flesh, but the veins apparent, and heart of body, and the skin both thick and hard  
But the moist complexion, doth cause a soft pulse, the breast naked of hears: the flesh also soft and gentle: and such a person is noted effeminate.  
The complexion or quality hot and dry, causeth a hard and quick pulse, and the same often: and engendereth much hear both thick and stiff, on the breast, and on the thighs. The breath also out of the same quality, proceedeth both great and often: and the whole body beside is in the feeling discerned hot and brawned, and the veins apparent. The person being of this quality, is noted ireful and obstinate.  
But the quality discerned cold and moist, worketh the contrary to these above uttered: these hitherto the words of the ancient Rasis.  
To come unto the matter and purpose (saith Cocles) that is, when the breast is sound well componed, and orderly form, doth indicate strength, manliness, boldness, the others like, and answering, which properly belong unto the man, as the Philosopher Aristole meaneth: and such a habitude ought not to appear much fleshly nor so soft in the feeling, as the softness of the woman.  
The like words uttereth, the singular Physician Galen: that the body appearing not over fat, nor over lean, and continuing the like: doth argue such a person to live long: yet the body discerned rather lean then fat, is the more commended, and doth live longer: after the agreement of the learnedst Physicians.  
The veins of fat bodies, are evermore discerned narrow: whereof such appear to have but a weak and small breath, and little blood consisting in the special parts of the body. Of which, such growing elder in years, are reported to be short lived: and to be abbreviated life, thorough a few, and these small accydences to ensue.  
When any considere●h a subject, let him first (saith the Phisiognomer) mark the condition of the breast, after the form of the head, and other members of the body. For if the breast be form large, and bearing out, and the head seemly big, with a shrrtnesse of the neck doth then indicate the hotness of the heart, so that there appeareth a nakedness of hears: which after nature doth proceed, through a largeness of the powers consisting in that creature, that properly cannot retain the matter of the hears: or else of the occasion, that the straightness of the passages be so narrow and close, that these let the issuing forth of the hears, after the due property and course of nature.  
As touching the lean bodies after nature, these are in a contrary manner form to the fat: for as much as their principal members are known to be open, and able (by the report of the Phisiognomer) to endure but small matters, and travails. But the persons known of a temperate quality, and dieting themselves daintily, or rather after discretion, that these may so aware fat: are by that means procured, that their veins and arteries are caused strong, and endure large. Of which, their heat (by that reason) is not so soon extinguished: as the singular Physician Galen uttereth. So that such an habitude with the Phisiognomer, is accounted laudable, and this generally meant in all the body.  
Here conceive (saith Cocles) that the heart in man, is cause of all the workings, if the principal members are duly form: of which, the goodness and m●lice of mind ensueth, according to the positure of ●iuers parts in the creature.  
The contrary of this is to be judged: when as the neck is long, the breast large, with a much quantity of hears▪ as in sundry places afore uttered.  
The thinness of flesh on the breast, with a due proportion of the other members: doth argue hotness of the heart, and by the consequent, a warlike boldness: as appeareth in the choleric. And as the like, by the former words afore may be gathered.  
¶ The form of the paps is to be considered: which (as it is written) are componed of white flesh, having many kernels, and little holes like to a sponge, through the veins, arteries, & sinews: and of this, they be joined with the heart, the liver, and the brain, with the generative members.  
The Philosopher Ptolemy reporteth, that he (which on the left side, of the breast) hath a big fleshy Mole, high out, and round, with one, or many hears on it, doth then promise the increase of riches and honour. This experienced of Pontius Gallicus, & of the Phisiognomer Cocles.  
Such women which have big paps, and short: are denoted sluggish, and rammish of smell, as some affirm.  
Such women which have no veins, appearing on the breasts, are unfit to give suck unto Children: For that such a positure doth argue a flewmatick, and an inordinate matter. Such women also are of a rude nature, and beastly: & give suck with pain, through some grievous accidence.  
The paps of (a mean bigness) not soft, and the veins apparent, and strait o●t: do argue a good milche Nurse: especially if her skin be swartish in colour.  
The paps small and lean, or slender thorough dryness? do denote such a woman, to be weak of body.  
When the paps begin to arise, then do they denote, that (such shortly after) to be provoked unto the venerial act.  
The paps sufficient big, and full (after Galen) do argue a perfect digestion.   

The form and judgement of the hollowness on the breast. The xliiij. chapter.  
THe ingenious Philosopher Aristotle doth Phisiognomate of the nobleness of the part of the breast, which commonly is discerned between the breasts. The same properly named Methafreton, where frenes and the Midriff consisteth: and this is a pellicle, dividing the region of the natural members, from the region of the nutritive: which through a like division, is the same named the Midriff (as it were parting or dividing in two) and knit or fastened, to the back bone and breast, in the compass of the breast, having a circular form.  
This hollow place of the breast, is here meant of the Phisiognomer, where the hears commonly grow on men, and right against the Midriff.  
The person which hath this part of the breast, appearing big, sufficient fleshy, and brawned: is (of the Philosopher) noted strong according to nature, and applied of him to the male kind.  
The creature which hath this part appearing weak, not fleshy, nor brawned: are denoted feeble▪ and weak after natuere, and applied for the form, unto the female kind.  
Such a person which ha●h this part so bending in, through the meeting there of the muscles, right against the furcle of the two semi●●rcles, meeting at it that they cause there a deep hollowness or pit in the middle of the same: doth denote such a person to be evil conditioned, and not to fellowship withal, rude, and of a disdainful nature. But the manner of his disdaining, he covereth and hideth, for that he is close minded, as touching his malicious stomach: which he subtly cloaketh, by his dissembling words.  
The Phisiognomer Cocles, noted a certain husbandman in his time, which had the Methaphrenon so hollow standing in, that a man might well have hid, the whole fist in the same: who he diligently noted and knew to be evil conditioned, especially a wrangler, contentious, and double tongued.  
He which hath this part appearing eminent, is noted to be very ireful: in that the bearing out of this part, proceedeth through the overmuch heat of the heart, and of the same cause is moved, to be very ireful, as reporteth Galen in Libro Tegm, and through this irefulness caused to be forgetful of himself, undiscreet, and unadvised of that he doth: and applied for the nature and property unto the Horse, for that the horse hath such a form of the breast, and is of a vehement fury, as Aristotle uttereth.  
This part consisting a mean, in the hollowness, that is, the Methaphrenon, neither to high bearing out, nor to deep form inward (as the breast plate of a harness) is a laudable note, after the mind of the Physiognomer Cocles: and such a person, saith he, is known to be of a temperate quality, and well conditioned.  
The self same uttereth Conciliatore, and the like taught in the Chapter of the signification of the breast.   

The condition and judgement of the ribs. The xliiij. chapter.  
HEre the Philosopher doth skilfully instruct a man to Phisiognomate by the disposition and form of the ribs, and learnedly uttereth certain notes of these.  
The first note is, that such creatures which are discerned to be well ribbed, be accounted (after skill known) to be strong: and applied for the form, unto the male kind.  
But such seen and found weak ribbed, are denoted feeble of strength (after nature) applied for the form, unto the female kind: which are known (saith the Philosopher) to have but small and feeble ribs, and weak muscles.  
The Lion (of all beasts) is the strongest, and perfitest componed in his parts: yea he for the proper composition, nearest agreeing unto man's form. The description of whose form, the learned Aristotle Artly uttereth, in this manner.  
That he hath a mouth sufficient great, the face form square, and not very bony: the upper Jaw equally hanging downward, the nose more gross than small, the eyes hollow standing, and very round, nor to much protensed: but the meanness moderate, the overbrowes sufficient great and broad, the forehead form square, and in the middle of it, somewhat hollow denting in, unto the overbrowes, and nose: under the forehead, the same as a cloud consisting: but above on the forehead near to the nose, having the hears appearing inclined: the head in a mean manner form: the neck of a good and seemly length, and the same gross and innodated: the hears in colour yellow, not plain, nor much crisped: the parts which are cituated next the joints of the shoulder points, well proportioned and spaced, rather than near conjoined: the shoulder points appearing strong, and the breast iwenile: the Methaphrenon also appearing large, and the back sufficiently componed: the hips or haunches appearing not fleshy: the thighs and shanckes strong form, and well sinewed: the whole chine of the back throughout compowned strong: the whole body (of knowledge) discerned to be well brawned, and sinewed, and not sound very moist: the pace that the Lion treadeth, is known to be neither swift, nor very slow: In pace also he walketh stately, and moveth the shoulder points, as the treadeth. Such a condition of the man's body, form according to these, is denoted laudable, and to be strong, and such persons like form after nature, are known to give freely, and to be liberal, yea stout of courage, loving and coveting victory, gentle of behaviour, and just in dealing, loving besides these, with which they associate: these hitherto Aristotle.  
Such persons (saith the learned Conciliatore, in his Rubric of Physiognomy) which are strong and well ribbed, be denoted liberal, and free of gifts, bold, desirous of victory, gentle in behaviour, just in actions, and loving well those, with which they fellowship. And applied for the form, unto the Male kind: in that the same hath great ribs, through the largeness of the breast, and breadth of the back: which properly proceedeth, of the nature of heat. Forasmuch as the nature of heat (as afore uttered) is to increase and dilate the form of the members.  
Such persons which are found weak and small ribbed, are known of experience to be feeble of strength, and after nature, applied unto the female kind.  
Such persons which appear to have the ribs much covered and compassed with the great quantity of flesh, that these seem swollen or puffed up withal: are argued to be full of idle words, and foolish in actions: as both Almansore, and Conciliatore report. And for the like form, aptly applied unto the Ox, and Frog, having such conditioned ribs.  
The ribs of the woman form narrow, and the flanks like: are especially caused, through the lack of natural heat in that creature.  
The ancient Rasis uttereth, that the smallness, and thinness of the ribs: doth innuate in that creature, the debility and feebleness of coeating.   

The condition and judgement by the notes discerned, in the quantity of the space between the neck upward and the Navel downward, unto the mouth of the stomach. The xlv. chapter.  
THe Philosopher Aristotle doth Phisiognomate, by the quantity of the parts, which are between the navel and neck, and the mouth of the stomach: saying on this wise, that such persons which have the same space larger, which is from the navel, unto the bottom and end of the breast: than that consisting from the end of the breast, unto the neck: are judged gluttonous, and of a dull perseverance. The reason (why such are reported to be gluttons) is, for that such have a big belly, and great stomach: and a great stomach (saith the Philosopher) requireth much meat or food, by reason of the great quantity, and not of the quality: of which, these (by an earnest desire) covet, to eat much meat. And such are known to be of a dull understanding, and perseverance, through their mighty filling of meat, more than needeth: which, of the same, procureth weak senses in them.  
But such a creature which hath the space consisting from the navel unto the breast lesser in distance, than the same which is from the breast, unto the neck, hath (by the report of the Phisiognomer) a great or large stomach: the stomach here meant, for the proper belly: of which this person is known (of observation) to be weak of body, and short lived. The reason of this is, in that the belly, or rather the stomach consisteth cold, through the smallness of the same of which, this ventricle or stomach (saith the Phisiognomer) doth not orderly and well digest, but rather engendereth superfluities in it: and of the same, such are prone unto diseases or sicknesses; and to be short lived. And the multitude of sicknesses procured in that creature, are occasioned and caused through the intensed hotness, which the same purchaseth▪ and by the means of the bowels, and other members near placed: that hastily draw from the stomach, the meat by a force undigested.  
The learned Aristotle also uttereth, that when this space above described, shall be discerned equal, such a positure and condition of the like, is commended highly of him: for that this argueth, a due proportion of the members, containing in them an apt, and good digestion in that creature.  
But a contrary to these (above uttered) doth Aristotle report, that such persons which have the parts from the Navel downward (as unto the belly) larger appearing, than the parts which are consisting unto the breast, as unto that named (Pomum granatum) are denoted feeble, and weak persons of body: and of likelihood to be short lived, for the reason and cause above reports.  
Such persons which have that space larger, consisting from the end of the breast, unto the neck: then that extended from the Navel, unto the point or end of the breast: such (after the mind of the Philosopher Aristotle) are denoted strong, witty, and of a ready understanding.  
Guilielmus Nurice in his Physiognomy reporteth, that the like words (in a manner) to be uttered of the singular Aristotle, where he writeth, that when the parts consisting from the Navel downward, shall be discerned larger than these, which are appearing from thence unto the breast: are judged to be weak of body and short lived.   

The condition and judgement of the inner parts, which are consisting from the navel upward, unto the beginning of the stomach. The xlvi. chapter.  
IF the (Hypocondria) or inward parts so named, shall be discerned hard in the feeling, and sufficiently or well componed with bones: do witness the Masculynity: and that such persons to be fierce, cruel, and quarrelers, or fighters: as the ancient Palemon, Albertus, and the learned Conciliatore utter. Such Hypocondria (do certain report) that the worthy Plato possessed: yea the like creatures (as Albertus and Conciliatore report) are applied unto the fierce Lyon.  
But if these parts (named Hypocondria) shall be discerned to be covered with a soft flesh: these then (saith the Phisiognomer Cocles) do denote an effeminate mind, and womanly courage to dwell or consist in that creature: and the like affirmeth Conciliatore, in his Rubric of Physiognomy.  
Such which shall have these parts weak boned, and wrinkled, and compassed with a thinness of flesh, like unto the Hypocondria of the Ape: are of the Philosopher judged wicked of behaviour, and full of shrewd or evil turns: applied for the like condition and form unto the Ape.   

The signification and judgement by the notes of the belly. The xlvii. chapter.  
THe Philosopher Aristotle doth here instruct, how a man may Phisiognomate by the habitude of the belly: in that the belly is known to be the same, which receiving the meat (as Isidore reporteth) doth thoroughly digest it, and conveyeth the excrements forth, that be superfluous, for which cause, this of nature form, bearing and appearing outward.  
Such which are sufficient fat about the belly, that is, well brawned, and that the belly bear not to much outward: are denoted strong after nature, applied for the form, unto the male kind. And such a condition of it, is reported to be natural: so that the composition of the belly (after the mind of Constantine) is form fleshly after nature, yea hot, and moist: and this, through the occasion of digestion properly. Of which Rasis uttereth, that such creatures which possess big bellies after nature, are noted to be libidinous, great feeders, and that speedily digest meats.  
Such creatures which are discerned in a contrary condition to this, as having flat bellies, not sufficient brawned, and these found soft, are denoted and judged to be weak of body, and for the form, applied unto the apparent congruency. In that we commonly see (saith the Phisiognomer) that such possessing lean bellies, proceeding of any accident, as either of too much fasting, or of a sickness caused, o● procured otherwise of any accidental cause: are argued to be unapt to learn, and to conceive deep matters, yea, weak of body and courage. And how long soever such continue in the like passion, and so long they tend or lean unto the womanly conditions and courage: after the agreement of Aristotle, Albertus, Concilia●ore, and others.  
The learned Aristotle doth utter also, in secretis secretorum, that he which possesseth a big belly, is denoted and judged to be an undiscreet person, proud, foolish, and often desiring to coeate, for the hotness resting in him.  
A mean proportion and form of the Belie discerned, with a narrowness of the breast, doth indicate such a Creature to be of a deep understanding, of a good discretion and wit, of an honest conversation and trusty. For a meanness of the belly (saith the Phisiognomer) is procured of a hotness, proportioned in that Creature, of which laudable spirits ensue. Where the Philosopher uttereth, with a straightnest of the breast: this is here meant to be form with a proportion of the same breast: for if this should be compounded with an overmuch largeness, it would indicate a hotness of the heart in that Creature, to hinder understanding. Of the same mind and judgement, (by the report of the Phisiognomer) is the learned Loxius, where he witnesseth, that such a form of the belly is known to be soft. Conciliatore reporteth, that the bigness of the belly, doth denote an overmuch desire unto the venerial act. Whose stomach and belie are discerned fleshier, are reported to be strong.  
He also affirmeth, that the belly soft in youth, doth witness, that the same in many to become flat and drawn together in old age, & econtra: of which this like, doth indicate a heaviness in old age. The learned Aristotle uttered unto the mighty K. Alexander, that the person having a great belly, to be undiscreet, foolish, proud, and desiring to coeate. A meanness of the belly discerned, (as above taught) with a decent narrowness of the breast: witnesseth a deepness of understanding, and ready counsel in that Creature. These hitherto of Conciliatore.  
The bigness of the Belie, proceedeth of the great heat, reverberating in the empetnesse of the same: especially, unto the Region of the Genitors. In that (as it is said) the virtue Moral or intellective, is not situated in a body over hot: and of this, such are procured to be undiscreet, and foolish. Such also are noted to be great drinkers, gluttonous feeders, and delighted in sluggishness: and giving their minds much to luxury. As hath been noted in sundry persons, which led an easy life.  
A hearinesse decereed on the belly, doth argue such a person to be full of words: applied for the form, unto the kind of birds: in that it is known, that the property of such, which are thus hairy on the belly, to be talkative, and full of words: and this note only conceived and taken, of the chattering of birds: which through their light spirits, are thus moved to chatter: and the lesser birds are known much louder to sing: and to have many more notes, as the Nightingale, and such like, which are so procured and caused through the subtilnenesse of their blood, and lightness of the spirit's: in that these are of an ayrefull nature, through which, they are so lightly moved unto mirth, and divers desires, which in their many songs, and changing of notes, endeavour to express. And the Cocks of those kind, more exercise long, than the Hens do, forasmuch as they are form hotter, and by the consequent have subtler blood, and lighter spirits, than the Hens. And that hearinesse, or many more feathers appearing on their bellies, proceedeth through the abundance of the heat vaporative, in that the same more aboundeth in this place, through the digestion there bearing greater sway: whose note is, that the flesh of their bellies is found far sweeter, and more savoury in taste, than any part of their bodies beside: so that of the like causes, sundry men are known to be very hairy on the belly. Of which, to conclude, in that these possess a subtle blood, and light spirits, through the light motion of blood, and the spirits. For that cause, are divers fantasies in those subjects, lightly procured and conceived in mind, which, of them uttered in their speech, and talk. So that of these, a certain reason of the cause appeareth, why the chattering, and many words in them, do indicate a hearinesse to consist about their Bellies.  
The Phisiognomer knew sundry persons of the like condition, which were very lecherous, and that much desired to frequent the same. And the like conditioned creatures (saith Cocles) are these known to be, which possess or have but a short space, between the heart and brain: especially, if such are found choleric. Thus by diligent considering the notes, in this Art taught: may a man attain, unto many other hid secrets of this Art not here uttered.  
Here note, that Ptolemy the Philosopher and Pontius Gallicus write, that he which hath one line in the navel, doth signify knowledge and skill in Arts. He which hath two lines under the navel, is judged to be a person which shall have many wives. If three lines be seen under the navel, such a person shall have many children. If four lines there appear, then do they promise long life unto that person. And if five lines be there seen, it denoteth great honour and advancement to that person. But if any under the navel, have two unequal lines, he is then judged to be very wicked, and little trust ●o be had in him.   

The judgement of that 2351p 2●1lp named n21c2p. The xlviii. Chapter.  
NOw doth the Philosopher instruct to Physiognomate by the dispositions of the Pecten: for the Pecten is the neither Pubes of man or woman in which the hairs grow on the mentula, of this, the Philosopher uttereth three notes.  
He which hath the n2r●2p 2p12sh, that is, 2p12u, beneath, and large above: after the master of a shield, well boned, and without overmuch ●●eshines, are noted strong: applied to the male kind, after the mind of the Philosopher.  
Such as have the n2tc2p▪ of a contrary condition to that afore: as much fleshy fat, and well boned, are weak persons, and applied (after Aristotle) to the female kind.  
Such as have the n2tc2p over lean, as if the same were so dried up by the heat of the Sun▪ are evil conditioned, applied to the Ape of like disposition as well in mind as in body: the same reported of Avicen, libro secundo de Animalibus. Also of Aristotle and Albertus.  
The learned Conciliatore affirmeth, that such which have a bony n2tc2p, and pretenced into a sharpness, are deneted strong persons.  
The skilful ●r2r2ho2l affirm, that if the breast bone in the n1m455 shall be thin of Flesh, and protensed into a sharpness: is then judged to be l5ftr5h to 2a124cht355●, and that r3h 2353rp 2c1lp also, to be l1rg2.  
Further conceive, that the hams hairy, with a thickness of Hairs there growing, doth witness great Luxury in that person. And when the same is there, with a thinness of hairs, doth then through (the littleness or smallness of them) argue the contrary: and signifieth also the dominion of Coldness: as the ●ame well appeareth in the place, where further (and more at large is written of the Nature and Conditions of the hairs, etc. And these of the Pecten, that I may not seem to stand long (in the rehearsal of matter) shall here suffice.   

The judgement by the notes of 2ht 2riyd and s3clt2st▪ The xlix. chapter.  
THe reason why Aristotle hath not entreated of this part, is for that he wrote but a brief instruction, in manner as an introduction of the science, which he comprehended in a few lines, so that an Epitome only of the same he wrote: yet Conciliatore somewhat entreated of the same, as I shall utter (saith Cocles) and whatsoever is here added of us, the same by experience was known and found.  
Rasis reporteth that the gelded person, is evil conditioned, in that he is a fool, covetous, and presumptuous.  
But the person not gelded yet borne without sil35c3ts2t, or at the least, having them very small, is then conditioned, much like to the gelded persons.  
Such a person which never had beard growing on the chin: is far worse conditioned.  
Such persons which have the s4l5c3ts2t not alike, are noted great fornicators: as Ptolemy the Philosopher, and Pontius Gallicus affirm.  
But such persons which have them big, are denoted lucky and fortunate, as Ptholomy the Philosopher writeth.  
Such persons which shall have them equal or alike: shall attain unto a happy fortune, as Conciliatore affirmeth.  
Such persons which have them very big, with the 2lit3n2g the like: are denoted fool●●●e, Sluggards, and Asses: I never saw, saith the Phisiognomer, that such having a great 2dyir, were ever ingenious unto virtues: but rather that such came, unto a lamentable lameness and misery in the end: as Conciliatore uttereth.  
These seen hanging on htgn2l, do denote liberality, yet weakness to 2ti24c: as Ptolemy affirmeth, and the like Pontius Gallicus.  
Aristotle (in lib. de Animalibus) writeth, that he which hath a very big 2lit3n2g, through the spirits, not mighty to descend, unto the due place: and through the coldness of them, and through the often and longer 2gn3l●●h of them: is thereby caused weak of 2t124x.  
Aristotle affirmeth, that the 3l5c3ts2r ought to 23l2r2n unto the fundament: and of this men do not so much desire, to 2t124c in the Summer, as in the winter time.  
If undecently the smester of the 3lc3ts2f, shall be r2gg3q, than the right: such a person shall then beget (altogether) women Children: in that he is of a cold quality: as Conciliatore uttereth.  
Conciliatore in his Rubric of Physiognomy uttereth, that the 2l1t3n2g 2gg3b, doath argue such a person to be a Dullard, and a Foole. And the crook backed, or such which possess a great bunch on the back. And such also short of body, have (for the more part) a 2gg3b2l1t3n2g.  
Ideo Matronae soleut (ut plurimum) famulos similis staturae elegere.  
Solent enim fortitudinem secundum aliorum membrorum conclutinacionem ostendere.  
Qui habent mentulam cumvenis crassis & apparentibus, sunt calidae Naturae: & saepe, illis accidit ulceratio virgae, ut notavi (inquit Cocles) & curavi, cum oleo omphacino & rosacea aqua, & parum cerusae, & aliquantulum Camphorae, in forma lineamenti, aliter talibus accidunt ulcera putrida. Cuius rei causa est imbibitio materiei quae influit propter ratitatem & latitudinem meatus, quia verenda sunt complexiones calidae & humidae. Et nimia fatigatione calesit, et excoriatur virga sic complexionata. Inquit Conciliatore.  
The learned Aristotle reporteth, that the 2l1t3u2g suum found exceeding long, doth hinder conception, yea the same perhaps already performed: and this may through the like occasion destroy it. And not unlike, saith the Phisiognomer, doth this many times happen, that no conception at all is procured: when as the same is discerned over small, and short in respect of the whole body. The reason why the over length is not commended nor apt unto conception: is for that the Genitive spirits in that Creature, are known to be weakened▪ through their long journey consisting in the way.   

The judgement of the haunches and hips. The L. Chapter.  
Here the Philosopher instructeth, to phisiognomate by the dispositions of the haunches or hips.  
First, the hips bony, so that they be big and bearing outward, & sinewed: and that the hips be big by reason more of the bones and sinews, than of the overmuch fleshiness: do then argue such a person, to be both strong and hardy.  
The self-same uttereth Rasis, where he reporteth, that when the bones of the Hips shall be bearing outward: do then denote such a person, to be hardy. Here Rasis meaneth the same, when as the Hips are well brawned, and bending to the out part: For then is it a note, of strength in that person. And the Phisiognomer hath noted, that such run light and swift on the ground, and are great goers of journeys.  
Michael Scotus hath truly uttered in this, which I much marvel at (saith the Phisiognomer) seeing in all his Physiognomy he hath so mightily erred, not knowing what he wrote, as a person evil experienced in this Art: although he durst attempt to utter many matters. But to come to the matter, the Hips found sufficient fleshy: do signify a strong person, hardy, and no less proud: as the same well appeareth, in the Gelding, Falcon, and Cock.  
Michael Scotus uttereth a second note, that such having the Hips bony, yet in such manner that the bones appear not big, but much fleshy, with a smallness of the sinews: do declare the like persons, to be weak of strength: and applied to the female kind.  
Rasis uttereth, that the Hips having much flesh outward, do argue the looseness of them, & weakness of strength.  
Conciliatore reporteth, that the bones of the Hips tended and bearing outward: do denote strength, and a manly courage in that person: unless a womanly fleshiness in them, doth other wise happen.  
A slenderness or thinness of the hips, doth signify such a person, to be a lover of women, fearful, and weak of body.  
The hips big, and well brawned, full, and solid: do argue such a person to be strong.  
The hips bearing outward, through the overmuch fleshiness: do denote a weak person and feeble of courage.  
The Hip bones bearing out (after a manner) do argue strength in that person.  
Rasis also uttereth, that when the hanch-bones are tended or bear outward, do demonstrate much strength, and a manly courage in that person.  
The slenderness or thinness of the Haunch-bones: doth signify such a person to be both weak of strength and fearful, and a lover of women.  
Aristotle (in libro de secretis secretorum) writeth, that the largeness of the legs and ankles, doth signify a strong person. These hitherto of the Hips, may here suffice.   

The judgement of the knees. The Li. chapter.  
HEre the Philosopher Aristotle doth phisiognomate, by the dispositions of the knees: and uttereth sundry notes▪ as touching the condition of these: that such persons having the knees form ●lender, and denoted to be fearful: and applied for the form, as he reporteth, unto the apparent congruency or comeliness of the same: in that the apparent manner agreeing by great study, may be named the apparent congruency: for as much as the same agreeth with the natural manner in causes, and in the name proper.  
The Philosopher also uttered unto the mighty King Alexander, that the much quantity of flesh discerned about the knees, and the same soft, doth indicate the weakness of strength, and feebleness of courage, to consist in that Creature. And this caused through a weakness of the sinews: which by reason of the moisture, losing the Ligaments of the joints, is like procured. And such persons (as the Phisiognomer reporteth of experience) through the weakness or debility of the Joints, cannot so well endure to bear any heavy burdens, no nor any other unlawdable works, in which the force of strength consisteth, or is required.  
Such creatures also are known to be so feeble of body, that they cannot long endure to walk on foot, at the least any reasonable distance: yea these beside are known to be effeminate. For the superapparant manner is the same, which happeneth of purpose, with diligent study: as the like those enjoy, which study of a special purpose, to procure and cause themselves amiable, & gracious to men: or work otherwise, besides the contrary dispositions: in that the manners or apparancy of such, are known to be accidental: but these which are not wrought and caused of a set purpose, may aptly be reduced unto the mind, even as an action natural. And on such wise may their notes, of the conditions superapparaunt be demonstrated: as the like uttered of the manners apparent. And the reductions a like caused into these, as the same in purpose consisteth: and as afore of the Phisiognomer (in many places) it hath been taught.  
Michael Scotus in his Physiognomy uttereth, that the knees full of fat flesh and fat: do indicate a fearful person, liberal, vain, and of small labour.  
The said Michael Scotus reporteth, that the knees lean and thin of flesh, do argue a strong person, bold, well enduring labour, secret, and a good goer on foot.  
The learned Albertus, by the authority of Aristotle, uttereth, that the knees which in themselves are turned, as they (in a manner) knocked together: are applied to the feminine property, unless this may otherwise happen, by reason of the exercise. As the like is to be seen in Bakers, Porters, and such like persons, which carry heavy burdens: in whom such a note is not natural▪ but by accident: for that cause, this note is ineffectuous.  
The learned Conciliatore reporteth, that the knees appearing loose (as they were separated) from the rest of the body: do denote such to be weak in their going. Such hath the Phisiognomer seen and noted to have gone with the toes, and knees turning toward the siluester part, that is, outward, and their knees tended unto the domestical part, that is, inward. And such persons evermore are effeminate, and for the more part Cyneds, as the Phisiognomer experienced in many Subjects, and found the same to be like. Such also are of a peevish Nature, that aptly they may be attributed to Women for their like. Thus I think sufficient uttered of the kéens.   

The judgement of the shanks and legs. The Lii. chapter.  
Here the Philosopher doth Phisiognomate by the shanks, and uttereth three notes, by the triple disposition of the shanks conceived. The first note is, that if the shanks shall be sinewed, brawned, strong, and big: not by reason of the fleshiness, but rather by reason of the greatness of the bones, and sinews: do argue such a person (after nature) to be strong: applied after form to the Male kind.  
Aristotle uttereth a second note, that the shanks slender, and sinews strong, do denote a lecherous person, light, and unstable in motion. And this note here conceived of the birds, having the like legs: which for that according to life, are light and unstable, and have but a little of the earthly grautiy, yet much of the ayreall lightness. Insomuch, that these are unstable, and not tarrying any time in one place.  
Conciliatore uttereth, that the shanks slender, with a weakness of the sinews, do denote such a person to be fearful: as afore uttered in sundry places.  
A third Note, the Philosopher uttereth, that the shanks over big, by reason of the overmuch fleshiness, and not with an equality or just proportion, so that beneath the Ankles, these are big and fleshy, as the weomans' are, do denote such a person to be weak of strength, gross witted, of a dull perseverance, unshamefast and hateful, as writeth Rasis.  
To the same addeth Aristotle, that having the like shanks, are applied to their apparent comeliness, which apparancy is to be understood by the contrary, in that the apparancy is a comeliness to have the contrary disposition and form in the flesh as that the same be moderated, or mean proportioned, and not out of form.  
The singular Philosopher Aristotle, unto King Alexander wrote, that the thinness and slenderness of the legs argueth a weak person and ignorant. But the bigness of the legs, doth signify a strong and stout person: and this (of the bigness) is here meant when as they be well boned, strong sinewed and brawned. The legs slender sinewed and rough (after Aristotle) seem to indicate the earnest desire to the venerial act. Forasmuch as their nutrimental matter is converted into sperm, and applied unto the Birds. The shanks over-bigge and ill fashioned, do denote an edible and unshamefast person. Albertus reporteth, that the Legs soft, are notes of an effeminate nature.  
Antonius Cornazanus in his book de re militari, concludeth, that the legs round filled after length, doth argue manliness in a young or fresh Soldier.  
conceive also, saith the Physiognomer, that the legs very hairy, with much hair about the Eivirp Ecalp, doth signify such a person to be very libidinous, and applied for the form, to bruit Beasts.  
Such which are hairy up to the hips, and the like on the parts downward, are noted to be much and often desiring to co-eate, as uttereth Aristotle, in libro de animalibus.  
The shanks see fleshy behind, that they bear out (in a manner) like to a woman with Child, denoteth a filthy temperament in that creature, as Conciliatore writeth.  
Michael Scotus writeth, that the shanks soft of Flesh doth denote a feminine nature in that person.  
The shanks big, through the bones, fleshy, and hairy, denoteth a strong person, bold, wary, trusty, of a gross wit, sluggish, and dull of capacity▪ as affirmeth Michael Scotus.  
The legs slender, strong sinewed and rough denoteth a greedy desire to the venerial act, for that their nourishing matter, is converted into Sperm, and applied to the birds, as writeth Michael Scotus.  
The legs slender, and not sufficient hairy, do argue a weak person of strength, fearful, of a good understanding, Faithful, Serviceable▪ and seldom such are Lecherous, as affirmeth Mich. Scotus.  
The Legs evermore naked of hair, doth signify a chaste person, weak of strength, and lightly or soon fearful: as affirmeth Michael Scotus.  
The legs very hairy, do signify a hairy person, about the Eivirp Ecalp, lecherous, simple, often vain, unstable, and abounding in evil humours, as writeth Michael Scotus.   

The judgement of the Ankles. The Liii. Chapter.  
Here the Philosopher instructeth, to Physiognomate by the ankles of the feet: and uttereth two considerations of the notes, according to the two dispositions and forms: which with their relations appear of the words and sayings in the Text. Such strong sinewed, and well brawned about the ankles, are noted strong after nature, applied to the Male kind.  
Such much fleshy, and weak sinewed about the ankles, are judged weak of strength, and courage: and applied after Nature, to the female kind.  
But as touching the second disposition and form, in distinguishing these better: Rasis uttereth, that when the ankles shall be big, as thorough a fleshines, do argue such a person to be a dullard, and unshamefast.  
Conciliatour reporteth, that such which shall be strong sinewed, and well brawned about the ankles: are denoted strong and bold: and contrariwise the shanks and ankles big, and evil form, do demonstrate such a person to be weak, a dullard, and unshamefast; these hitherto Conciliatour.  
The ankles big, through the fleshines, & much bearing outward, signifieth a weak person, of small labour, fearful, wary, faithful, & tractable, as affirmeth Michael Scotus.  
The ankles having very apparaut sinews and strong, doth demonstrate a strong person, bold, proud, and stout: as Writeth Michael Scotus. These hitherto of the ankles shall here suffice.   

The form and judgement of the feet. The liv. Chapter.  
THe Philosopher doth here Phisiognomat, by the condition of the Feet: and divideth them into four parts. As touching the first Disposition, he uttereth, that such having the feet sufficient big, strong sinewed, and well Brawned: in such manner, that the sinews and Muscles appear, and that the greatness of the feet appeareth, by reason of the bigness, both of the vones and sinews, and not by occasion of the much quantity of Flesh, doth indicate a strong person, bold and stout: applied for the form to the male kind.  
The Phisiognomer Cocles saith, that the bigness of the feet arguing the like aforesaid, ought not to be conditioned, or possess an overmuch fleshines, in that (according to Rasis) the feet apearing very fleshy, and that these are form fast or hard in the composition, do innuate such a person to be of a dull understanding, and slender capacity, applied for the imperfiter understanding unto the female kind.  
The singular Philosopher Aristotle (in libro de secretis secretorum) saith, that the feet form fleshy, doth denote such a creature to be foolish, unadvised, and a mover or procurer of injuries to men.  
The feet discerned small add slender in form, argueth him to be strong and stout of courage: after the mind of Nuntius Naturae.  
The learned Aristotle also reporteth, that such as have their feet form contrary unto the first manner▪ as appearing narrow in the breadth, in which the joints seem not to appear, are denoted weak of strength, feeble of courage, and to be effeminate.  
The Feet (saith Cocles) which are discerned slender and in the form appear amiable: in such manner that these are found rather more soft, than strong: are applied according to the passions of the mind, unto the Female kind: that is such have the natural conditions attributed unto the female kind.  
The ancient Rasis uttereth, that the feet form small, comely, and fair, doth demonstrate such a creature to be prone unto the venerial act, or a lecher, merry, full of jests and sports the causes of these dispositions, are the complexional qualities consisting in him.  
here conceive (saith the Phisiognomer) that the hotness and moisture in every creature, are the special causes procuring the bigness of the feet. But the coldness is known to be the consequent cause, occasioning the smallness of feet. Of which according to the divers form and condition of the feet, are the divers qualities answerably caused, & do likewise ensue, as is afore spoken of in diverse places.  
Such which have the Toes and the nails of them crooking, like unto the Hawks Talents or claws, are denoted (after the mind of Aristotle) to be Deceivers, thieves, violent Catchers, and Filthy talkers. The like judgement is to be given of the Fingers and Nails so crooking. For the Phisiognomer always observed, and knew these, which possessed the nails and fingers thus proportioned and form, to be of a Choleric quality: yet this note I saw (saith he) to be laudable in jolly Warriors, and right good Soldiers, and in those which Mars' beam seemed to be governed in their great attempts.  
Certain report (saith the Phisiognomer) that Aristotle here meaneth, by the unshamefast persons, these naturally thieves, violent prollers, and evil tongued. I affirm (saith Cocles) that by the martial thieves, the Philosopher doth mean the worthy soldiers: forasmuch, as such which live and apply their wits and minds in the wars, exercise none other than warlike attempts (after the manner of the common spoilers and thieves) in purchasing great booties and spoils here and there, whether these attain it by right or wrong, after a warlike custom as we daily see. And as further in the Physiognomy of the Planet Mars shall be uttered, and in the positure of Mars in the hand, etc. to come forth.  
The Toes discerned close joined together, do denote such a person to have a natural scouring or Flix of the belly: and such a creature applied for the form unto that kind of Quail (which seeketh his food by fresh Waters) for his often and much dunging.  
Rasis reporteth, that when the heels are seen small in form, indicateth such a person to be weak of strength, and fearful.  
The heels discerned big, and fast of flesh, denoteth such a person to be strong and bold as the former Rasis saith.  
Albertus and Phylemon report, that the breast of the foot when the same shall be form Fleshy, and not hollow: in such manner, that treading with the same on the earth: it seemeth to lie with an even upper face of the sole on the ground: doth innuate such a person to be crafty and malicious: for this is a note of the cold phlegm abounding on the form. And this easily receiveth forms, inasmuch as that the same is of a light cause moved of the weak mover. And of this is the craftiness in that subject caused.  
The Philosopher Aristotle uttreth, that whose inner part of the sole of the foot, shall not be discerned hollow, but on such wise filled, that with the whole foot (in the treading) the same toucheth the ground, is denoted to be a creature wily, mutable, and full of deceits.  
When the breast of the foot shall appear hollow, and in a contrary manner unto the first, doth signify by the contrary condition, the goodness of understanding, and a good composition well directed, and the goodness of conditions.  
When the hollow of the foot shall be lean, it portendeth melancholy, and consumptions in that creature.  
The learned Conciliatore saith, that the foot thick and short, denoteth such a person for to be strong and hardy.  
The feet very long, do denote such a person to be deceitful and wicked, as Writeth Conciliatore.  
The feet exceeding mean, both in the thinness and shortness, demonstrateth a wicked person.  
The soles of the feet, compounded with fat flesh, denoteth such a person to be strong, bold, & a good goer of journeys on foot.  
The feet soft, through the large filling of the skin about, do demonstrate such a person to be a deceiver.  
The feet crooked, and having the soles very hollow and wrinkled, are persons to be shunned, for that such are crafty, and wicked in their doings.  
The soles of the feet even alike, argueth such a person to be weak of strength, and an ill goer on foot.  
The heels slender & soft, doth argue such a person to be weak and fearful.  
The heels big, and fast of flesh, denoteth such a person to be strong and bold.  
The soles of the feet, and long héels, filled with flesh, do indicate such a person to be foolish, & peevish, especially if the toes be soft and large.  
The feet hollow, argueth such a one to be circumspect▪ witty▪ and honest.  
The feet fleshy and hard compassed, denoteth a peevish understanding, foolishness, and a procurer o● miuries.  
The feet small, fair, & tender, argueth a fornicator▪ and setting by himself.  
S●me report▪ that the toes close joining, denoteth ●he Flux or scouring of the belly, or the stink of sweat, and 〈◊〉 saumur of the body in that person.  
Rasis 〈…〉 the hands and feet amiable and smal●, declareth the condition of the whole body, to be wea●, and the heat of the same to be small.  
A●be●tus reporteth, that those women which have 〈…〉 are ●●test to conceive with Child. Hitherto ●f the feet.   

The judgement of treading ●n general. The 54. chapter.  
THe Philosopher (in libro regimine principum) sayeth, that the overmuch swiftness in treading, doth argue a hot quality. Such a person, which goeth a soft pace, is of a cold and phlegmatic quality. But he which goeth a mean pace, is of a temperate quality.  
The paces large and slow, do proceed of a laudable discourse, and that such a person shall prosper (for the most part) in his works and deeds, as the Phisiognomer observed in his Patron Alexander Bentivolus, the son of john Bentivolus, the second of that name.  
The shortness of the paces, doth innuate the contrary, that is, froward conditions, and to be evil disposed in his works.  
The same affirmeth Rasis, who saith, that the paces large, and slow or softly, denoteth a friendly person, and the paces quick and short, to be a hasty person, and very careful in all his business, yet is he ignorant to bring them about, and to end them.  
That famous Albertus reporteth, that the pace of a man proceeding of the inclination of Nature: doth demonstrate of the same, what the qualities of the mind and conditions are.  
Such which take long paces in their goings, are noted bold of courage, and strong, after the mind of Albertus.  
Such having disordered paces, are denoted to be of an evil disposed mind, niggards, most commonly sad and disquieted with many cares. Such encumbered with a marvelous sorrow and heaviness, tread with contrary paces from the former. And if such be craftsmen, then are they close minded.  
The swiftness of pace, in bearing the body upright, and in a seemly parsonage, argueth a quick witted person, and subtle: and one which better beginneth matters, than endeth them.  
The creature which moveth the eyes quick, and often shutteth them together, and bending his body, is he goeth is judged to be fearful, a niggard crafty, and full of deceit.  
If any through his swiftness of going, hath a troubling of the eyes the head steadily standing, & breatheth fast, such a one is denoted to be bold, unconstant▪ and very crafty.  
Such as tread with short paces, and hastening or quicked, are weak of strength, fearful, and a niggard.  
When the hands and feet move together with the body in the going (and that seemly) and softly, they be carried and move: with a little declining both of the head and neck, after a seemly manner, is judged (after the mind of the Phisiognomer) to be a person strong, bold, and valiant of courage, applied to the Lion: as hath been noted in sundry folks. Such a person the Phisiognomer noted that worthy Hannibal Bentivolus, the son of the mighty john Bentivolus, his singular Benefactor.  
A slow pace by nature, doth indicate a dullness of wit, except some mightier notes contrary the same.  
If any hath a curious slowness of pace (that sometimes staying) turneth the head, and looketh about him: doth bewray such a person to be highminded.  
Such which in the moving and going, have the shoulder points brawned strait out & large: are boasters, and full of Words, applied to the horse.  
Such which move the shoulder-points, and that these shallbe crooked, are noted witty persons, applied to the Lyon.  
Such which turn the feet thwartly (or in a contrary manner) in the going, that the toes seem to cross one before the other, and make (the form of a triangle) by that manner of going: and that through their weak legs also such do stagger, as though these were broken or loose in the joints, are conditioned to the woman, as certain report: such the Philosopher in the Chapter of the shanks doth affirm to be hateful, and invericundious.  
Whose pace is slow in going, argueth such a person to be weak of strength, and of a dull Capacity.  
The moving of the Nose, with the moving of the Muscles▪ and Cheek Bones in the going, doth denote such a person to be ireful: and contrary to this in the going, that the Nose turning upward, doth like argue such a person, to be ireful.  
Such which lift up the shoulders in the going disorderly or that the one member be bigger than the other, are windy and troubled as it were, with a certain kind of Melancholy. This note is especially verified when as the neck is leaning to the one side, as the physiognomer observed in a certain Scholar and Countryman of his, and in certain of the Religious.  
Such which go with a leaping or dancing pace, and bearing out the buttock, and with the countenance borne upright: are noted to be Cynedes and womanly persons.  
Such whose knees bend in the going, do either fall under the thraldom of service, or else into some great misery.  
The reason of this is, in that the debility of the sinews, doth protend the weakness of brain, and by the consequent, the imbecility of understanding.  
Such which tread on the toes, in (such sort) going outward with them, that the heels seem to make an angle behind: are noted of a Womanly Nature, yea and Cyneds: especially if the knees seem to knock together, and bend in the going.  
Such which have an artificial pace, and by measure goeth▪ or that swiftly, and their eyes move quick, with a smiling countenance: for the passion, are moved unto every difference of the position.  
Such a person which hath a childish look when he beholdeth any pleasant thing: these shall you suppose to be given (or at the least prone) to picking and stealing.  
Such a person which hath the pace of that foul named a Stork, with the shoulder points and Neck drawn together in the going, and with the like positure of the eyes: is judged like in conditions to the Stork.  
Such which with strait and strong Legs, do orderly go, are noted bold, and unpatient: yet is boldness, with a valiantness of courage signified.  
Such which have a quicker pace, and more disorderly are hasting in their pace: are noted rash and foolish.  
Such which tread and go (after the manner of the heart) with the head and eyes▪ using the aforesaid walking in these: are not only judged to be unstable, but to die an evil death.  
Such which for the more part, go so nicely on the toes▪ that scarcely any Dirt is seen on the outsides, of the rest of the shoes: are argued to be of a womanly nature, and that these to be Cynedes, and such which exercise and follow the venerial conditions: especially if the feet be amiable, small, and with flat heels.  
Such which tread with strong and fast soles of the feet: are noted strong and manly, unless the body otherwise be weak, and that the knees bond in the going. Hitherto of the nature and gesture of the paces and going, shall here suffice.   

The judgement of the hairiness in divers parts of the body. The Lv. Chapter.  
FOr as much as a great doubt in judging, proceedeth through the diversity of the hairiness in persons: the Phisiognomer thought good, to utter here the words of a singular Philosopher the worthy Conciliatore, and other learned in the same.  
First Aristotle (in Methaphoricis) writeth, that such persons which have hairy legs, are venereous, applied to the Goat.  
Such which be very hairy, about the breast and belly: are always wavering of mind, and unconstant: applied to the Birds, which have the breast and belly like hairy, after the kind.  
Such which be very naked of hair on the breast or at (the least) have very little or few hairs to be seen: are invericundious persons, applied unto women.  
Such which be not much hairy in the parts of the body, but in a mean: are noted honest persons, and of a good nature.  
Such which have the brawn of the shoulder-points hairy, are noted (as afore) that they never continue stable of mind: applied to the birds.  
Such which have the back or chine of the back very hairy, are noted inueri●●●dious and lecherous persons, applied unto beasts.  
Such which have the neck behind hairy, are argued to be liberal persons, and stout●: applied to the Lyon.  
Such which have a sharp chin, are persons of an honest mind and nature: applied after the ●ur●● to the Dog.  
Such which have the hairs of the eyebrows near joining together: are sad persons, and covetous, applied unto the similitude of the passion.  
Such which have the hairs of the eyebrows shed over the Nose▪ and spread upward unto the Temples: are devoted foolish persons: applied for the form to the Hog.  
Such which have the Hairs upright on the Head, are noted fearful, applied unto the similitude of the passion: in that persons fearing, their hairs do then start up.  
Such which have the hairs of the head, very crisped: are also fearful, and applied to the passion.  
Such which have stiff and very crisped hairs on the head are denoted fearful.  
Such which have the hairs of the head crisped or curled at the ends, are persons honest 〈◊〉.  
Such persons which have a high forehead, are noted liberal, an● about: applied for the form to the Lyon.  
The head lon●● with the Hairs growing down deep on the forehead and ●●ire to the nose, do argue such a person to be liberal; applied unto the ●erent condinesse and appa●ain●y of the 〈◊〉.  
The worthy Conciliatore uttereth that 〈…〉 within the ●ares, do denote such a person to be quick of hearing, and reasonably conditioned.  
If on the neck behind, and the head and back, shall be much hair seen ●a●●h by the agreement of authors) are argued to be strong, 〈…〉 of courage.  
It is also reported, that such having the neck behind hairy: are noted liberal, applied for the form unto the Lyon.  
Much quantity of hairs consisting on the shoulder points, and neck behind: do witness peevishness, and an obstinate mind: and with this to be unconstant, applied for the condition to Birds.  
Such having the Breasts very hairy, or but thin of hairs, are invericundious or impudent persons, applied for the kind unto Beasts. Such having the breasts altogether without hairs, are applied to Women. But such are applied to men, or named manly, which have their back parts hairy.  
Such a person which shall be only hairy on the breast, is noted a constant person, & well sticking unto his word and promise: and the physicians report, that the same note, to declare a hotness of the heart.  
The much quantity of hairs on the belly from the navel downward, doth indicate such a person to be luxurious, unstable, and a great feeder by nature: applied for the form to Birds.  
Such which have the legs hairy, are venerous, applied for the similitude to the Goat.  
Such bodies covered (in the parts) with a much quantity of long hairs, are denoted fierce, cruel, and unapt to be taught: these notes are here conceived of the accidents of the same matter, taken wholly of the outward appearance.  
Now resteth only to Phisiognomate by the acts and doings of the same subject.  
Philemon reporteth, that the man which hath much quantity of hairs in most part of the body, is declining unto a brutish nature.  
He which hath a decent quantity of hairs on the back of the hand, especially about the neither part, and about the thomb, and on the fingers: is judged to be a person of a good quality, and honest Nature.  
The over much hairiness on the hands, doth denote such a person to be wavering, and unconstant: applied for the similitude to birds.  
Such a hairiness, if it be scattering and disorderly: doth argue an unordinate quality, and an evil nature.  
Very little or few hairs on the hands to be seen: do denote a weak body, and a feminine or womanly nature.  
The hands quite (without hairs) to be seen: is a note of evil conditions, and to be a presumptuous 〈◊〉, and an effeminate person. And this the wor●er, if he hath no Beard: for than he is compared to the gelded person, and his conditions.  
If the hairs be decently small on the back of the hand, toward the neither side, and upward on the back of the four Fingers, and unto the two first joints of the Fingers, and that they be few in quantity, small, and of a changeable colour, do argue a ready wit, subtle, and a deep understanding.   

The judgement of the stature and quantity of the body. The Luj. Chapter.  
IN as much as unto the whole body briefly belongeth to utter (Pliny and Solinus report that the perfect bounds of the length and largeness of the body, have not as yet been described of any & yet do the physicians witness, that the natural length of man's body to be seven foot: and that the valiant Hercules was found to be within this bound. And that the largeness or breadth of his body, to be like so much: for how much the distance is, between the two ends of the middle fingers; (the arms and hands) stretched out: and so much is the distance between the crown of the head & sole of the foot. By this reason also (the old writers) named man, the little world: in that if a circle were drawn about him, he would then be found as wholly round. For which cause, if any person doth exceed this quantity of length, he is then noted to be of a tall stature: but the person which lacketh of this, or is lesser of stature (than this description above) is then noted short of parsonage. And whose length and breadth are not alike, is named ill shaped of parsonage. So that the quantity evermore of the parts, or of the whole body (in respect of a mean) ought to be applied unto the measure of the whole body.  
The Philosopher Aristotle, doth Physiognomate by the quantity of the Body, as by the smallness and bigness of the same. First, as touching the quantity of the Body very small, he reporteth, that the small persons in quantity and stature, are of a ready and quick wit, and prompt in attaining any thing, and passing both in the conceiving and knowing of matters. And this in as much as to the quantity of body absolute, and in as much as is by reason of the space, in which the same is: To which, Gulielmus adding a reason of this matter, reporteth: that those in which the arterial Blood, and both the spirit and naturally heat speedily and forthwith proceed from the heart unto the brain, and unto the cogitative virtues: those are of a sharp and prompt wit, in taking, and generally in conceiving. And this inasmuch as by the rea●on of the space in which such a motion is: and I here name, that an apprehension or conceiving, and knowledge: and of that known judgement and discretion: of which manner and condition, are the persons small or little of quantity. For in those (as the Phisiognomer affirmeth) the blood, the linely Spirit, and natural heat hastily and swiftly proceed, and are moved from the heart unto the brain, or unto the cogitive virtues: in which such a motion is on the small, and short space: and even the same is in very small persons, in as much as by the quantity of the body.  
Although the Philosopher seemeth in the fy, to Phisiognomate by the smallness of the body, in comparing unto the choleric complexion, or the hot and dry quality. And the Philosopher meaneth, that although the smallness signifieth a sharpness of wit, and the goodness of perceiving, in as much as is of that quantity: yet by reason of the complexion may the contrary be. For the small which are of a dry quality, which he meaneth, using hot and dry meats: and such which abound in the hotness of body, as if he said, the small choleric in quality, and in whom a dryness and superfluous hotness consisteth, and that lesser bear sway, do perform little or nothing, that is, they are always unapt or unable unto the performing and perceiving, especially unto the well judging or discerning.  
The motion of the spirits in them is over swift, and by reason of the smallness of the space, and over much hotness causing them cursible, that they never can consist in the same, as this in perfectly perceiving and knowing.  
In the second, the Philosopher instructeth to Phisiognomate by the greatness of body, in comparing the same unto the cold complexion & moist of phlegmatic. In the third the Philosopher uttereth, to Phisiognomate by the smallness of body, in comparing the same unto the cold and moist complexion. And he meaneth, that the small which are of a cold and moist complexion: ar● perfect, that is, apt unto the performing: although the Blood and spirit in these are moved unto the heart speedily, for the smallness of space: yet nevertheless, caused unmovable, by reason of the complexion or coldness, in that moisture restraineth, the dryth and heat: and thus of the short and swift motion of those Spirits, by reason of the space: and in a slow manner, by reason of the moisture of those Spirits, shall the motion be caused commensurated, and both a mean and temperate, apt unto the performing. In the fourth he Phisiognomateth by the greatness of body, by a comparison unto the hot and dry complexion: in that such are perfect and quick in conceiving. Although in those the space of the motion be great, yet the blood and Spirit in them are very swift moving, by reason of the great heat: and on such wise in these, is a temperament of motion caused, and are apt unto the performing.  
Here is to be conceived, that although the hot and dry, and generally the chollerio●, are of a difficile or hard conceiving, and of a dull wit by reason of the dryth, which hardly receiveth: nevertheless the choleric big in body, are more perfect, and apt to conceive then the small in quantity of body. For when these give and apply their wit unto the conceiving and attaining of any thing, they long retain the same with them: and although they have the Spirit and blood movable, yet for that the space of the motion is great, for that cause, before any other thing or matter occurreth, they first conceive and take, and strongly retain. For a more dryness than moisture, consisteth in the hinder part of the brain of this creature. So that dryness hath the property to attain and receive with difficulty, and when this hath received a form, the same purchased, it retaineth for a long time: which contrary is of the moisture. For the moisture or moist brain behind doth lightly receive a form, and soon looseth the same: in that the forms which are imprinted in the moisture, are not preserved any long time: but soon vanish away. And for as much as the choleric small in body, do not so long consist in any manner, that any form in their spirit can be fixed: yet are these nevertheless noted perfit, as is afore uttered. For the learned Aristotle here meaneth, that the more choleric in body, are perfect simply, but this understood in the comparison unto the choleric small of body. The Sanguine of complexion, and big in body, are very perfect: in that they be of a temperate moist quality, and of a good receiving or retaining.  
In the exceeding, the Philosopher doth Phisiognomate by the quantity of the body, between a very small and very big, as understanding of a mean. Of which such having bodies overmuch exceeding in greatness and height, or overmuch lacking in the smallness of body and stature, are perfect by hap: in that these sometimes are on such wise, and sometimes in a contrary manner: according to the same, as they are diuer●●● complexioned. So that by the consequent, such over small, and over big, are unperfit, in as much as unto the extending: which may be on such wise, and otehrwise in the over small form: so that the unperfit is, ●as every variable continguent or happening: For that cause in stature and quantity of body a mean, which are n●●●her over small, nor over-bigge unto sense: 〈◊〉 the aptest to perceive and know.  
The Phisiognomer further uttereth, that the person which is not of length and largeness alike is noted to be one, not in a due form proportioned.  
Indagines briefly, writing of the stature of man, allegeth 〈◊〉 example out of the Histories, of one Maximinus the Emperor, who for his notable and monstrous tallness, was of this found and judged to be of a dull capacity, and foolish. And of the same arose the Proverb, which is (Climacis Aegiptia, ●● Caliga Maximini.) And that applied now to men of a great and huge stature, having evil properties & conditions, and had in contempt for their rude manners.  
Sundry others the like might here be uttered, which for brevity (saith Indagines) I omit: yet is it well known to all men, that such which be of a monstrous tallness, are evermore of a dull capacity, simply witted, and in manners rude: especially if they be lean, and very long of Body, with the neck reaching forward, like the Storks neck.  
In the Court of Frederick the third, & Charles, Emperors, did the worthy Indagines note certain persons very tall, and marvelous lean: who in conditions, were known to be very froward and foolish. And from these persons, do not such much differ, which go crooked or stooping.  
here a man might aptly apply the old Proverb, which affirmeth, that seldom any seeth the long and tall person witty, nor the short person meek and patient: yet the person short of body, is noted to be of a ready wit, apt to attain things, and in the end very skilful in many matters. And this only meant by the quantity of the body, and not of the quality, in that the same often falleth out the contrary.  
The person discerned mean of stature, and reasonably fat, and in the other members and parts decently form: is noted to be ingenious, & prudent, and doth his business with expedition. These hitherto john Indagines.  
Michael Scotus writeth, that somewhat may be declared by the stature of man. First, the stature long, and sufficient upright, and rather lean than fat, doth argue that person to be bold, high minded, presumptuous, vainglorious, to much of a will▪ long angry, sometimes lying, and in many things malicious.  
The stature long, and sufficient fat, doth signify a strong person, yet lightly unfaithful, deceitful, of a dull wit, self-willed, a surmiser, ungrateful, ●nd circumspect in his doings.  
The stature very long, lean, and slender, doth denote a foolish person, much self-willed, weak to labour slow, a great feeder, lightly crediting things to be compassed, as he wisheth them, and often lying.  
The stature short and big, is a note of a phlegmatic quality, envious, suspicious, more simple than wise, easily persuaded to believe, long angry vaives, and well contented to serve.  
The stature short and slender and sufficient upright: is a note of a choleric quality, and that such a person to be naturally circumspect of that he doth, ingenious hold, high minded, vainglorious, of good memory and understanding, secret, & a great surmiser.  
The stature which bendeth naturally forward and not caused of age, denotes a wary person unto himself, a niggard, laborious, a gross feeder, long angry, not lightly crediting, secret, of dull Wit, and severe or cruel.  
The stature or parsonage bending backward, doth signify a foolish person, of a small understanding, of ill memory, vain, a gross feeder, and easily persuaded to good or evil. Hitherto M. Scotus.  

A perfect instruction, in the manner of judging.  
FIrst consider, that a man may not hastily pronounce judgement of any one note alone, but gather and mark diligently the testimonies of all the members: and if there happen to thee, to appear divers notes, and that unto divers efforts: then lean by the counsel of the Phisiognomer, to the mightier and worthier part. In that the quality of the whole body▪ consisteth of the quality of the parts. So that by one note only, a man may not argue and judge the affection or natural motion of any person▪ but by sundry together. Wherefore when thou wilt pronounce the haps to come to any person, to be either greater or lesser: then the same judge, after thou hast thoroughly learned and understood of his nature and conditions. And in marking and observing this way of judging, thou shalt seldom err.  
As for example. If any hath the notes of a Wicked person, and threatened to come unto a miserable end: yet if such wickedness doth then but a little move him, then may it be conjectured, that such a person hath well mastered his wicked affections: contrary to others, which for the most part happen to come unto cruel torments, or sustain long imprisonment.  
Another example is, that if any hath the notes of an ireful person, and that anger doth then but a little disquiet him, than it is to be judged, that he hath well repressed and bridled the passions of ire: and even the like judgement may be given in all others. This also mark for a sure note in this Art, that the good and ●●emely form of each member, doth denote a good composition and strength of the body, whither that member be small or big, in respect of the Body. And the forms of the members well proportioned, do denote virtue: but evil fashioned, doth argue an evil conditioned person.  
Yet the more open and manifester Signs are they, which be caused and appear in the principallest places, and these named the principal oft, that are about the eyes, the forehead, the head, and the face. But the second and next place is the same, which is known to be about the Shoulders, the breast, the belly, the legs, and the Feet. But the last, is the part which is to be considered about the belly. But the general difficulty or hardness of these, consisteth of the judgement, even as the like doth the same both in the Art of Astronomy, and Physic practise depend.  
Of this Galen affirmeth, that the Phisiognomer may err in his judgement, for divers causes. First in that to any one note a man may not trust except the same be proper of itself, as is above declared. Therefore no one note alone may betaken of any especial part of the Body: in that by the nature of one particular, doth not the Nature of man in general consist. In the second, there is error caused, for that to the alteration of nature and age, they do not sometimes agree, in that there be notes, which sometimes declare the matter rather passed, than to come: like as in the person of threescore years old, which may be hairy, that doth then argue his leacherousnes to be past, & not present to be affirmed.  
Sundry Writers affirm, that the notes gathered by the forepart of the body, are known to be mightier th●n those conceived of the hinder part, as witnesseth Hipocrates, who willeth first to behold and note the face of the sick. Others affirm those to be the mightier notes, which are taken of those members, by which the passion is exercised: as the notes which declareth the ire of the breast & ribs, which is exercised by the heart, within those parts placed.  
Further, in that by the shoulders, arms, legs, & feet, strength is exercised, therefore are the mightier notes for strength, gathered of them. And thus by the other members also, may you gather and judge.  
But here for a plainer understanding of the Art, and that you may learn how to judge the like, I will here propound an example or two, and so end the work.    

A brief rehearsal of the notes of all the members, with their significations, in the form of a Table.  

Of the head.  
FIrst, the head big, doth denote a dull person, and applied to the Ass. The head little, to be foolish, and applied to the dog. The head mean of bigness, doth argue a good wit naturally. The head Pineapple sharp, to be unshamefast, and a boaster. The head short and very round, to be forgetful and foolish. The head long in fashion to the Hammer, to be prudent and wary. And in the forepart of the head a hollowness: to be wily, and ireful.   

Of the forehead.  
The forehead small, to be unapt to learn, unconstant, and applied to the Sow. The forehead very big, to be slow, and applied to the Ox. The forehead round, to be of a dull perseverance, ireful, and applied to the Ass. And being somewhat a plain forehead, to be circumspect: and applied to the Dog. A square form forehead, to be bold, applied to the Lyon. The forehead smooth, to be a flatterer: applied to the fawning Dog. The forehead big wrinkled, to be bold: applied unto the Bull and Lyon. A low forehead, to be sad: applied to the passion. A long forehead, to be a flatterer: applied to the Dog: a high forehead, to be liberal, applied to the Lion: an over wrinkled forehead, to be unshamefast: and puffed up in the temples, to be high minded, ireful, and of a rude wit.   

Of the eyes.  
The eyes small, to be faint hearted, applied to the Ape: the eyes big, to be slow, and tractable, applied to the Ox: the eyes hollow standing, to be envious and wicked: applied to the Ape: the eyes standing out to be foolish, applied to the ass. The eyes somewhat hollow, to do stout of courage, applied to the Lyon. The eyes somewhat big, and a little eminent, to be gentle, applied to the Ox▪ the eyes very wide open, to be impudent: the corner of the eyes fleshy, unto the nose joining, to be malicious. The eyes of length, to be crafty, and a deceiver. The eyes big and trembling, to be desirous of women, applied to the passion. The eyes small and quivering, to be shamefast, and yet a lover: how much the bigger eyes, so much the lesser malice, yet the more foolishness. The eyes thwart writhing, to be deceitful, a niggard, and ireful: the eyes big out: to be foolish fearful, fainthearted, and unshamefast. The eyes disorderly moving, as one whiles running, another while staying, to be rash, disquiet, and troubled in mind, wicked, and a briber: the eyelids quivering, to be fearful, applied to the passion: the eyes swift moving, wi●h a sharp look, to be fraudulent, unfaithful, and a thief. The eyes steadfastly looking, to be troubled in mind, and a deceiver. The eyes situated as into a length, to be a deceiver, and envious. Little bags or bladders swelling out from the eyes, to be great wine drinkers, applied to the passion. Little bladders swelling out before the eyes, to be great sleepers, and applied to the passion.   

Of the nose.  
The end of the nose big, to be desirous of that he seeth, applied to the ox: the end of the nose big and turning up, to be without discretion, and sluggish, applied to the Sow: the end of the nose sharp, to be of a fierce ire: applied to the Dog. The nose round, being blunt at the end, to be stout, applied to the Lyon. The nose round, with a sharpness at the end, to be wanering of mind, applied to the Bird. The nose wholly crooked, from the forehead downward, to be unshamefast, and unstable, applied to the Raven. The nose crooked like the Eagles bill, to be bold, applied to the Eagle: the nose flat, to be lecherous and hasty in wrath. The nostrils large, to be ireful, applied to the passion: the nose stretched long to the mouth, to be honest, and bold.   

Of the ears.  
The ears small, to be a scoffer: applied to the Ape. The ears big, to be a dullard: applied to the Ass. The ears hanging, to be a fool: applied to the ass. The ears of a mean bigness, to be faithful, and honest conditioned. The ears over round, to be unapt to learn. The ears long and narrow to be envious. The ears standing very near to the head, to be a dullard, and sluggish. The ears hairy, to be long lived, and quick of hearing.   

Of the face.  
The face fleshy, to be slow: applied to the Ox. The face lean, to be careful, and circumspect. The face very fleshy, to be fearful: applied to the ass and Hart. The face big, to be slow: applied to the Ox and Ass. A narrow face, to be a Niggard, countenance looking downward, to be an Hypocrite, and wicked. The face hollow, without any bearing out, to be contentious. Like to a drunken countenance, to be lightly drunk: Like to an ireful countenance, to be ireful: and applied to the apparancy. Like to a shamefast countenance, to be shamefast. The face deformed, and awry, to be evil conditioned. The face long, to be unshamefast. The face of a small cause sweeting, to be crafty, lecherous, and a great feeder. The face very little and round, to be foolish. The face long and lean, to be bold: very crooked, long, and lean, to be malicious: larger from the forehead, unto the Jaws, to be a liar. Narrower from the Jaws, unto the chin: to be envious, and contentious.   

Of the lips.  
The lips thin, hanging one over the other, to be bold and hardy, applied to the Lyon. The Lips thin and hard, to be ireful, and unapt to learn: applied to the Sow. The lips thin and soft, to be stout, applied to the Lyon. The lips big, that the upper hangeth down over the neither, to be foolish: applied to the Ass. The upper lip bearing out that the gums be seen: to be a wrangler, and spiteful, applied to the Dog.   

Of the chin.  
The chin sharp, to be faithful: applied to the Dog. The chin small and sharp, to be envious and cruel, applied to the Serpent: the chin in a manner square, to be honest conditioned: the chin long, and downward sharp, to be a crafty fellow: the Chin round, to be effeminate: applied to the Woman: the under chin hanging low down, to be lecherous: the chin having a pit at the end, to be a wily person, and libidinous.   

Of the beard.  
The woman bearded to be lecherous. The Woman having no beard at all, to be honest conditioned. The man's beard over hairy, to be melancholic, of a natural cause. The beard unseemly form, to be of a good nature, of a natural cause: the beard unseemly fashioned, to be of an evil nature, of the contrary cause.   

The colour of the ●ies.  
The colour red above, to be ireful: applied to the passion: very black, to be fearful, which the property of the colour giveth: black and yellowish of colour, to be honest conditioned: applied to the comeliness thereof. Grace or white, to be fearful, which the property of the colour giveth. A dark yellow, to be honest conditioned, applied to the lion. And fiery, to be unshamefast, yet full of mirth. Uariable of colour, to be fearful, applied to the passion. And shining bright, to be luxurious, applied to the Cock and Raven.   

The colour of the face.  
The colour red above, to be shamefast: applied to the passion. The cheeks red above, to be lovers of wine, applied to the passion. The Cheeks and nose of the livers redness, to be most detested.   

The colour of the breast.  
Of a fierce colour, to be ireful, applied to the passion.   

The colour of the whole body.  
Very black of colour, to be fearful of courage: applied to the black Moor. Very white, to be fearful: applied to the woman. Swartish of colour, to be meanly strong: yellow of colour, to be honest conditioned: applied to the Lion: very red or ruddy, to be wily, and ingenious: applied to the wolf. A very pale colour (except it be of sickness) to be fearful: applied to the passion. Of a honey colour to be sluggish: of a natural cause. Of a fiery colour, to be long angry, hard to be pleased, and very furious. And pale (not proceeded of overmuch study) to be vicious and wicked.   

Of the teeth.  
The sharp teeth, if they belong, fast, and bearing outward, to be a great feeder, ireful, and wicked, applied to the Dog and Boar. The teeth big and broad, to be sharp witted, vain, of a dull capacity, and lascivious: applied both to the Ox and Ass.   

Of the voice.  
The voice loud and big, to be injurious: applied to the Ass. The beginning big, and ending small, to be ireful: applied to such which cry out, and to the crying of the Ox. The voice small, soft, and broken, to be fearful, applied to the woman. Big and high, to be very ireful, applied to the Mastiff Dog. A soft voice without reaching, to be gentle: applied to the sheep. The voice small and loud, to be ireful: applied to the Goat.   

Of the neck.  
The neck big, to be strong: applied to the man: the neck slender, applied to the woman: big and fleshy, to be ireful: applied to the Bull: the neck mean, to be stout: applied to the Lion: long and small, to be fearful: applied to the Hart. The Neck short, to be wily: applied to the Wolf and Cat. Such sufficient strong about the knot or joint of the Neck are witty, and of a good capacity. Such there weak, to be dullards.   

Of the breast.  
The Breast big, and well fashioned, to be strong: applied to the man. The breast large, and well compact to be strong: applied to the Lion. Hairy on the breast, to be unconstant & bold, applied to birds: The breast without hair, to be unshamefast, or fearful, applied to the woman: very fleshy, to be unapt to learn: the space from the throat bowl, to the bottom of the Breast, larger than from the bottom of the Breast unto the navel of the Belly, to be witty, and of a good capacity. The Paps fat and hanging down in men: to be weak and effeminate. A big piece of flesh bearing out on the left side of the breast, in the form of a leeks head, or sinew sprung up, and that there be one or m●ny hairs growing on it: it is then an argument of honour and riches as Ptolemy writeth.   

Of the shoulders.  
The shoulders fashioned big, to be strong: the shoulders evil fashioned, to be weak: well compounded, to be liberal: weak compounded, and bearing up thin, to be a niggard. The shoulders sharp, to be deceitful: the shoulders broad, to be strong, and of good capacity: but narrow, to be a dullard.   

Of the stomach.  
Such fat about the stomach, to be strong, otherwise weak. The belly bearing out big, a great feeder: the belly small to be of good capacity. Such hairy from the navel downward, to be full of words, applied to Birds.   

Of the Back.  
The back narrow, to be weak: the back big to be strong: the back large, to be strong and high minded: the back crooked, to be a niggard, and il conditioned. And equally form, to be of a good nature.   

Of the arms.  
The arms very long, to be strong, bold, honest and gentle: the arms short, to be a procurer of discord, and lecherous. The arms hairy, to be unconstant, and lecherous, applied to Birds.   

Of the hands.  
The hands short and very big: to be rude & a dullard. The hands fat, with the fingers like, to be a thief: the hands small, to be unconstant and witty: the Palms of the hands, unto the wrists broad and narrow upward, to be a rioter in his first age.   

Of the nails of the fingers.  
The nails large, smooth, thin, white, reddish, and cloare withal, to be witty, and of a good Capacity: the nails narrow and long, to be cruel, and fierce: the nails rough and round, prone to the venerial a●●, applied to the property: the nails very short to be wicked, applied to the property: the nails small and crooked, to be a greedy▪ catcher, applied to the Hawk: the nails very little, to be a crafty beguiler: the white pricks of the nails, to be wealthy, and to have many friends: the black pricks in the nails, to be hated, applied to the natural cause.   

Of the nails of the Toes.  
The toes and nails crooked, to be unshamfast, applied to the Birds. The nails thin and well coloured, to be honest conditioned, and witty: the ●oes joining close together, to be fearful, applied to the Quail.   

Of the Navel.  
The space large, stem the bottom of the breast to the navel, to be dull of capacity, and a great feeder, applied to the natural cause. The space equal, to be witty, and honest conditioned, applied to the natural cause: the stomach from the Navel to the breast fleshy, to be wicked after Polemone. The fame space soft, and well compact: to be stout and highminded.   

Of the Ribs.  
The person well ribbed, to be strong, applied to the male kind: the ribs narrow and weak compounded, to be weak, applied to the female kind: the ribs filled about (as they were blown up) to be full of words, and foolish, applied to the Ox & frog.   

Of the loins and Hipocondria.  
The person well loined, to be a lover of the hunting of wild beasts, applied to the Lion and Dog. The Hypocondria thin and flat to be fearful, applied to the Frog: the Hypocondria fleshy unapt to be taught.   

Of the haunches and hips.  
The bones of the haunches bearing outward, to be str●ng, applied to the male kind. The bones of the haunches slender, to be fearful and weak, applied to the woman: the hips well sinewd, to be strong, applied to the male kind: the hips fleshy to be weak applied to the woman.   

Of the Pecten.  
The Pecten very hairy, to be libidinous, yet prosperous, applied to the natural cause. The Pecten very thin of hair, to be chaste: applied to the natural cause.   

Of the Buttocks.  
The Buttocks sharp and bony to be strong, applied to the male kind: the buttocks fat and fleshy to be weak, applied to the woman: the Buttocks dried in flesh, to be evil conditioned, applied to the Ape.   

Of the Legs.  
The legs big sinewed and brawned, to be strong applied to the male kind. Small sinewed, libidinous, applied to Birds. The legs big and il fashioned, to be unshamefast. The calves of the legs big, to be an ill mannered person: the calves soft, to be effeminate: the legs slender to be dull of capacity, yet this faileth often in the learned Students: the calves very big bearing out, to be sluggish & rude mannered. The calves meanly big form, to be witty, and honest conditioned.   

Of the Knees.  
The knees big, to be an effeminate person, applied to the excessive appearance of them. The knees slender, to be fearful, applied to the excessive appearance of them. The knees bending forward, to be effeminate, applied to the woman. The knees ●at to be fearful: yet liberal: the knees lean to be strong and hardy.   

Of the Ankles.  
The ankles strong sinewed and brawned to be strong, applied to the male kind: the ankles much fleshy to be weak, applied to the woman: the ankles broad to be strong, applied to the Natural cause: the parts about the ankles over fleshy, to be foolish, applied to the property: the heels slender or thin to be fearful, applied to the property and condition of them.   

Of the Feet.  
The feet strong sinewed & brawned to be strong, applied to the male kind: the feet weak sinewed and small to be effeminate, applied to the woman. The inner parts of the soles of the feet not hollow but so filled with flesh, that they make no hollowness at all in the step on the ground, is noted to be crafty, applied to the natural cause: the feet big and fleshy to be foolish, of the natural cause. The feet thick and short to be weak, of the natural cause: the feet slender and short, to be wicked, of the natural cause: the feet over long, to be wily, of the natural cause: the feet fleshy and hard, to be a dullard: the feet small and fair form, to be a fornicator, applied to the property of th● note: the feet much hairy, to be lecherous and bold, applied to the natural cause: the feet naked of hair, to be w●●ke of strength and courage: of the Natural cause.   

Of the hayrinesse of the parts.  
The legs hairy to be venerous, applied to the Goat: the breast and belly very hairy to be unconstant, applied to Birds: the shoulders hairy to be the like unconstant: the back very hairy, to be ceuci, applied to the beasts: the neck behind hairy, to be liberal and stout, applied to the Lion: the hair of the eyebrows joined together, to be a sad person applied to the Passion: the hairs of the eiebrowes growing downward toward the nose, and spreading upward unto the temples, to be foolish, applied to the Sow.  
The hair of the head standing strait up, to be fearful, applied to the Passion: the hair of the head very crisped, applied to the Moors: the hairs crisped at the ends, to be strong, and bold, applied to the Lion: the hairs turning up in the upper part of the forehead, to be liberal and stout, aplyed to the Lion: the hairs of the head plain, to be simple. Much hair of the head, and thick, to be evil conditioned.   

Of the going and moving.  
The pace slow and long to be witty and strong: the pace flow and short, to be witty, yet weak: the pace long and quick, to be strong, yet foolish: the pace short and quick, to be both foolish and weak of strength: the shoulders bending forward in going, to be highminded. The person going with the knees and feet turning in, to be weak, applied to the Woman.  
In the talking, writhing, or shrugging the body hither and thither, to be a Flatterer, like to the fawning Dog. Leaning unto the right side in the going, to be ● Cynede, applied to the excessive appearance. The eyes quick moving, to be greedy and quick Catchers, applied to the Halt: the eyes quick and often moving, with a steadiness of the Body, to be Witty, and of a ready understanding, applied to the condition of the passion.   

Of the parsonage and stature.  
Such as are of a very small parsonage, to be quick witted, and prompt in attaining any matter, of the natural cause. Such very big of parsonage, of dull capacity, and thereof hardly conceiving, of the contrary cause, after Aristotle. Small of parsonage & of a hot and dry quality choleric, to be unapt (readily to conceive) and to judge or discern any matter rightly. Small of parsonage, and of a cold and moist quality, to be apt to conceive, and readily to discern of the contrary cause. Big of parsonage, of a hot and dry quality, to be witty, and ready to conceive. Big of parsonage, and of a cold and moist quality, to be dull of capacity of the contrary cause. The parsonage evil fashioned, and tall of stature, to be dull of capacity, and evil conditioned, applied to the form: the person of a comely parsonage, and mean of stature, to be witty, and honest conditioned, applied to the Natural cause.    

A brief treatise of the signification of Moles, seen in any part of the body: written by the Greek Author Melampus  
FIrst, if the man shall have a Mole on the forehead, doth indicate that he shall possess much wealth and ri●he●.  
The Woman having a Mole on the forehead, doth demonstrate that she shall either govern, or 〈◊〉 come unto a high dignity.  
If a man shall have a Mole above the overbrow, doth arg●● that he sha●l couple and join in marriage, both with an honest, wealthy, and virtuous woman▪  
The woman having a Mole in the same place; doth denote that she shall join in marriage, both with a rich; fair, and comely person▪  
If the man shall have a Mole on the overbrow, then let such a person refrain from Marriage altogether, or all his life time: for that such a pursuit (if he marry) shall have five wives in his life time.  
The woman having a Mole in the like place, to have likewise so many Husbands (as the Man Wives) in her life time: as Melampus writeth.  
If a man have a Mole on the Nose somewhat ruddy, and another the like in the privy place, doth indicate, that such a person to be over much given to the venerial act.  
The like Mole seen, either on the nose, or eye of the Woman, and that she hath the like on her privy place: doth signify the same, that is afore spoken of the man.  
If the man shall have a Mole overthwart the nose, doth denote that he shall wander hither and thither, through Countries and Cities.  
A Mole the like standing on the woman's nose, doth protend that she shall tra●●ile on foot, th●● rough sundry countries, and that she hath the li●● Mole beside on the privy place.  
If a man have Mole on the g●llet or throat, 〈◊〉 demonstrate, that he shall become very rich.  
If the woman have a Mole on the neither ia●●●▪ doth indicate that she shall lead her life in sorrow, and pain of the body: because she hath that within her body, which shall hinder her from the teeming or bearing of Children.  
If the man shall have the form of a Mole on the tongue: doth demonstrate that he shall ma●ri● with a rich and beautiful woman.  
If either the Man or woman shall have a Mole on any of the lips, doth portend, that he or she, to be a great feeder, and a glutton.  
If a man shall have a Mole on the chin, doth argue, that he shall be rich, both in the substance of Money, and in possessions.  
The woman having a Mole in the same place, doth indicate that she shall come to the like wealth as the Man: and that she hath beside, the same like Mole right aloft, or against the Milt.  
If a man shall have a Mole in any of the ears, doth argue that he shall be rich, and much reverenced and spoken of.  
If the woman shall have the same, and that in the like place, doth denote the like good hap and fortune to her: and that beside she hath the like mole placed on the thigh or hams.  
If the man shall have a Mole on the neck, doth promise that he shall become very rich.  
If the woman shall have a Mole so placed, doth indicate, that the like good fortune & wealth, shall ensue unto her.  
If the man shall have a Mole, in a manner behind the neck: doth demonstrate that he shall be beheaded, except God (through earnest Prayer) pr●●ent the same.  
If as well the man as the woman, shall have a Mole on the loins: doth demonstrate a weak and poor kindred, and to be always needy.  
If on the shoulders of the man, shall be seen a Mole: doth signify imprisonment, and sorrows of the mind.  
If the man shall have (as is above said) a mole on the throat, doth promise that he shall marry both with a rich and beautiful woman.  
If the Woman shall have a Mole on the same place, doth signify, that she shall also marry, both with a Wealthy, and very fair or comely man.  
If either in the man's or woman's hands shall a Mole appear, doth denote the prosperous good luck, and enjoy of children.  
If either the man or woman shall have a Mole on the breast doth threaten that he or she shall like much harmed by poverty.  
If the man shall have a Mole on the place right against the heart, doth denote him undoubtedly to be wicked.  
If the Woman shall have a Mole on the left Breast, then pronounce the like judgement, 〈…〉 the man.  
If a Mole shall be seen either on the man's or woman's belly: doth demonstrate that he or she, to be a great feeder and glutton.  
If a mole in either the man or Woman, shall appear on the place right against the Spleen, doth signify that he or she, shall be much passionated, and oftentimes sick.  
If either the man or Woman shall have a mole on the bottom of the belly, doth argue much debility, and to be often sick.  
If a Mole in either the man or woman shallbe seen near to the privy place, denotes unspeakable desirousnes, and unsatiate in coeating.  
If the man or woman have a Mole on the 23u2rp r2bm2m itself, argueth the begetting of male children, & the woman female children.  
If a Mole shall appear on that part about the ● 3u 3rur2bm2m, in the man or woman, denoteth great increase of riches.  
If the man shall possess a Mole on the Knee, he shall then obtain a comely and wealthy wife.  
If the woman shall have a Mole on the right Knee▪ signifieth her to be honest and virtuous. If on the left, than she shall enjoy many children.  
If the man shall have a Mole on the ankle of the fo●●, it denoteth that he shall take upon him the woman's part. If the woman have a Mole in the like place, she shall take upon her the man's part.  
If the man or woman shall have a Mole on the foot, denoteth good luck & enjoy of many children  
To conclude (this is to be Learned) that the notes or Moles seen on the right side either of the man or woman, evermore denoteth honesty and riches: but on the left side to be harmed with calamities, and continually poor.  
FINIS.   

The Conclusion to the Gentle Reader.  
THus after the possibility of my skill, have I performed my Book, though not altogether in so learned an order as I would, to please my Countrymen withal: for well ●●low, that nothing doth more content and satisfy the cares of men, than to understand and know strange matters, and the hid properties and natures consisting in us, which this worthy Art of Physiognomy lively setteth forth. In the same I have uttered such pleasant matter, as I think both delectable to read, and necessary to the furtherance of that singular Art. If to some men I shall seem not fully to have satisfied their desires herein, according to their expectation, or have not so cunningly handled the same, as the lively matter itself offereth, and is worthy of, ●n respect of the great commodity that this laudable Art bringeth and causeth in a Commonweal, being thoroughly known to men: I refer me then wholly to the learned correction of the wise, beseeching them friendly to give me knowledge of it, that so being detected of my fault, ● will willingly correct & amend the same. For well I know, that no Treatise can always be so workmanly handled, but that somewhat sometimes may fall our amiss, contrary to the expectation of the Reader. Wherefore (Gentle Reader) my petition to thee is, to accept these my traue●● with as good a will, as they are offered unto thee: and to take that gently, which I give gladly: and in so doing, I shall think my pains well bestowed and shallbe encouraged hereafter to trust more unto thy courtesy.  
here may I compare myself with two or three examples, not altogether impertinent to my purpose. It is Written of one Fa●arus Thebanus, a Captain, who being in the field with his Army, ready to give battle notwithstanding he was marvelously vexed (at that instant) with a sore disease of the Lungs, yet courageously he set upon his enemies: in the joining of which he fought himself, and being then strooken on the breast with a spear, his grief ceased, and was for ever healed of the same.  
Alike example to this, we have of Mamillus Bubulus, King of the Tuscans, who having a stripe in the neck, there remained behind a piece of iron, which through the smallness of it, could be by no means got out. He on a time Riding on hunting, his horse happened to overthrow him, that with the fall thereof, the little piece of Iron flew out of his mouth, and so was healed.  
As those two, Falarus and Mamillus, being both diseased men, were contrary to their expactation healed of their griefs: even so, I being weak in skill and knowledge, and therefore doubting my success, yet boldly publishing this my Book, may by your gentle accepting of it (contrary to my desert) be released of my fear. But I fear I shall not be so happy as either of these were: but rather change that fortune with Cornelius Rufus, who dreaming he had lost his eyesight, & that one did lead him, in the morning when he awaked, found himself blind indeed. Even so, I in doubtful manner dreaming of Momus, when I lest think of him, shall find me encountered of him. For what fault is there so small, which Momus will not find. If the learneder sort brought up always under Minerva, are sometimes touched of him: much more I, who never tasted of the Learned Lake, but rather always rudely taught among the Smiths of Vulcanus forge, must needs be stung of him. And yet I doubt not, but the wise will consider my good intent to please the common sort, for whose sake only have I taken this pains in publishing this book: regarding not so much the well or il handling of the matter, as my good intent. Therefore (gentle Reader) once again I crave of thee the kind acceptance of my rude labours: and so farewell.  
FINIS.