A brief and most pleasant Epitomye of the whole art of Physiognomy, gathered out of Aristotle, Rasis, Formica, Loxius, Phylemon, Palemon, conciliator, Morbeth the Cardinal and others many more, by that learned chirurgeon Cocles: and englished by Thomas Hill Londoner.  
¶ Imprinted at London by John Waylande.  
Cum privilegio per septennium.   

To the right worshipful Master George keable Esquire, Thomas hill wisheth prosperity.  
THe kindness which, I have found at your friendly hands, joint with your knowledge and love of good letters, hath moved me to dedicate these my labours, unto your mastership: which I have attempted to put in print, rather to show what I wish to be done, than what I can do. The argument is not only pleasant but also necessary, and that for all kinds of men to be skilled in. And that right well knew the ancient Philosophers, which would receive no Skolers nor buy any servants, whose shape answered not their knowledge in this science. But what need I declare this unto you, who know it already much better than myself: wherefore no longer to trouble you with my rude letters, I heartily beseech you to take in good part my good will, and with your authority to protect my doings. Thus I pray god to keep you.  
yours most bounden Thomas Hill.   

The Preface To the Reader.  
IF it be true (gentle Reader) that the chief point in knowledge is to know God, the second to know ourself, the third (which is also the first part of prudence) to know all other men, than must it needs follow that such means as lead us to the nearest perceiving of any of these three, must needs be both good, profitable and necessary. What folly is than in those heads which condemn or despise natural Philosophy, which as Saint. Paul affirmeth, leodeth us to the first, and as King Solomon sayeth, driveth us to the second. And as the whole consent of all that have been learned beareth witness, doth thoroughly instruct us in the third. For the excellency of the creatures as heaven (whose course & effects Arithmetic and Astronomy declare) and earth, (whose compass, situation, and alteration Geometry and Physic publisheth) cause men to grant not only the excellency but also the absoluteness of their maker and ruler. The use and effects of natural reason whose truth and pleasantness logic and rhetoric do plainly set forth, teach us how we differ from other creatures, for what end we were created, and how we may behave us to come to that end: for about this last point moral Philosophy is only occupied, teaching what is just, what honest, what comely, and what profitable. And as the excellency of the creature maketh us know the creator, whose name be blessed for ever, and as the use of Reason in us doth cause us to know ourselves: so doth the effects and working of nature, comprehended by reason, teach us to know and judge of all other things, As first of the elements and of their powers in in themselves severally unnixed, secondly of their mixture in things, thirdly of the effects caused through their mixtures, which be plainly set forth in Physiognomy, that is to say knowledge of bodies. This Phisiologie is learned two ways: by meditation or by appearance. meditation is a conceiving in the mind of such things as cannot be perceyveo by any sense, as the substance of souls, spirits, and virtues. Apparaunce is the judgement which the senses have of such things as are objected against them: as the feeling, of substances: the hearing of movings, the taste and smelling of qualities and mixtures, the sight, of forrmes and Colours. Which senses although they be all excellent in their kinds for us to judge and discern things by, yet the chiefest truest and most ready is the sight, which is chief occupied about Physiognomy, as we may call it in english, body skill, or the knowledge of the temperance of bodies by their shape & forms, Which although it be of all creatures, both stones, plants, verbs, fish foul, beasts and men, whose inward prop r●yes and difference are known by the outward shapes: yet be cause that of all the rest man is most excellent, therefore it specially belongeth to him. And of his nature the Philosophers have chiefly sought, & that because man is not only the chiefest good to man, but also the chiefest evil both to man & all other things. Which causeth Tully in his book de natura deorum, to call Reason (which is the excellentest creature that god ever made) the worst of all other creatures: because that only by man (the only possessor thereof) all kinds of iniquities and sins against nature are devised, and committed. But to leave Tully in his error till an other time because he distinguisheth not lust and reason, but attributeth the effects of th'one to the other, we will come to the matter concerning Physiognomy chiefly in man, which teacheth the third part of wisdom, and first of prudence, that is: how to discern the dispositions of all men by their form and shape, whereby we may know whom to make our friends and familiars, whom to preserve from being our foes, & whom to avoid as dangerous to have to do with all. All these points are marked by nature in the proportion and lineaments of man's body, with divers other more secret, which are well known to as many as know the art, and specially in the face and hands, which as it should seem, god hath made open and uncoverable because all men might at all times see and perceive them. And to th'end no man should think this incredible (as the gross heads do of all things which they cannot comprehend) I will counsel them by things more evident, to credit such as be more obscure, yet not obscure of themselves but hidden from us for lack of search. Can not we know by a man's countenance when he is merry, when sad, when angry, when fearful, when ashamed, and when shameless? and that by new and so deign alterations of the visage? Do we not by the colours and making judge and not fail of stomach and properties of horses, dogs, Cocks, & other creatures? Do not the Physicians likewise judge the temperaments, crasis, and diseases of the body by the colour and alteration of the qualities and quantities of parts? And how are all these things known but by considering what element is strongest and what weakest in the composition. For the elements work the same or much like effects in compositions of bodies where they rule, as they have in themselves simply, and so cause the proportions both of members and lineaments, and bring forth the like conditions and properties. Which what they be, and how they differ, the best learned me from time to time have searched, noted and put in writing. Wherein as they are to be commended, with all other which have followed their good example, so of all other nations I am forced most to dispraise mine own country men, which have left no monument of their skill therein. For there are few other nations but have in their own tongue diverse treatises thereof set forth in print, whereas we (so far as I have seen), have never a word thereof. And although I know that no beginnings can lack dispraise, yet to set other on work therein, I have with blind bayard adventured to turn into English, that which I have found in other tongues, written by the best learned in that art as Hermes, Aristotle, Rasis, Formica, Locius, Philemon, Palemon, Conciliator and other, wishing that all men at vacant times might occupy their wits therein. And one thing I warn (as I myself am warned) not to Judge by any one part alone, but by all (or at the least) by many together: so shall we be sure not to be deceived. I mean we shall not be deceived to know the truth of the natural disposition, and yet we may fail of the man's conditions, which Socrates himself well declared. For when he with his disciples about him, asked of a physiognomer what conditions he perceived to be in him, Ah Socrates (quoth the physiognomer) thou art a great lecher, a crafty fellow, subtile, and given to all wickedness. This answereso vexed Socrates Scolets, who know the contrary to be most true, that they railed at the physiognomer, and would with stripes have recompensed his pains, had not Socrates stayed them. For it is all true that he sayeth (quoth Socrates) for such I am by nature, but I have (as all other men may have if they will) a reason and grace that ruleth about nature. By this it is evident that reason and grace may bridle nature or turn the provocations thereof unto goodness. For the choleric or ireful man may either by grace repress his lust, or else use it well in correcting of vices. The malicious man may by grace assuage his lust, or else turn it against the wicked and so forth of all other natural inclinations. And therefore although a man may perfectly by Physiognomy declare the natural inclinations of any man, y● may he not perfectly judge him except he know whether he have grace or no. And the lack of this consi●raunce hath brought this science to be thought false because grace brydeleth or useth well the natural inclinations of man. This well remembered, the book may be safely read, and thou (good Reader) thereby mayst infallibly judge the state and conditions of any man. For the better knowledge whereof, I intend shortly to set forth palmestry, In the mean rhyme I beseech thee to take in good part this my rude endeavours.   
A brief Epitome of the whole art of Physiognomy, touching generally all the members of man.  
Of the signs of healthful and sick bodies, by the part of the four complexions. First the signs of the body of a hot complexion.  

The first Chapter.  
 
Body's naturally hot, do speedily & well increase, as appeareth in young children, and wax fat, much dry, their veins apparent in their places, their breath strong, their voice loud, mighty, and great, mighty in coeating, and much desiring or lusting thereto, They feed, digest and bear their meat well, having aboundauncy or plenty of hear on the head, and in such places as it should naturally grow, which partly be thick bristled of hear of the breast, which cometh by much heat of the heart as perfectly appeareth in the lion and cock.   

The signs of the body of a cold complexion. The. two. Chapter.  
Bodies naturally cold, do slowly increase, and wax fat, their veins appear great and manifest, their breath small to be hard, (or as it were in dark manner) their voice subtle in the hearing or shrill, feeble in coeating, and seldom desiring thereto, eating little, digesting, & bearing their meat evil, white of skin, or rosy of colour, their hear deep and long after suffisance whether it be black or white, and they be subtle, fearing, and trembling of a light cause, and weak to labour.   

The signs of the body of a moist complexion. The. iii. Chapter.  
Bodies naturally moist, be soft, and light in the flesh, their Joints hid and of small fortitude, whereby they may endure but a while to labour, they fear and tremble in manner at every matter sleeping evilly, often moved to coeate or to the lust of the body, naked and thin of hear, their eyes often watery or distilling, the hear of their head, and in the other places, long and thin having a good or forward wit to learn.   

The signs of the body of a dry complexion. The. iiii. Chapter.  
 
Body's naturally dry, be thought rough in the feeling, lean in flesh, strong and durable in labour, willingly, and conveniently they eat, the joints of their members be manifest and apparent, the hear of their head, & in the other natural places, great, rough, and courled.   

The signs of a temperate and healthful body. The. v. Chapter.  
TEmperate and healful bodies, eat and drink well, after their convenience of nature, digest and dispose, things to them be savoury, they hunger in convenient hours, they joy with them that be merry, they sleep their full sleeps, they think themself light of body, and go lightly on the ground they sweat soon, seldom or never snese, they wax meanly fat, coloured in the face, hot in the feeling, in them the five senses have conveviente force, after congruency of age, body, and hour.  
  

The signs of a distemperate, and unhealthful body. The. vi. Chapter,  
DIstemperate and unhealthful bodies, in all things be unlike to bodies temperate and healthful, wherefore they eat evilly or very little, they pass not to drink, they digest and dispole or bear their meat evilly, things to them be not savoury, they hunger not in congruent hours, they give not themselves fully to be cheerful and merry, in ●eioising at them that laugh and be merry, but be always as it were sad, and continue sad, they sleep their sleeps evilly, they judge and think themselves heavy, and go heavily on the ground, they seldom sweat, or sweat nothing at all, they gape or often snese, streaching their arms out and abroad, pale in the face, or over high or much coloured, their. v. senses be weak, they may not long sustain or endure labour, they soon forget matters, spiring much their nostrylles always full of filth, their body therow out as it were fat, their flesh blown like the nose, and their hands, fingers, and eyes sweaty and distillyng.   

The signs of a good nature and memory. The. seven. Chapter.  
 
HE is of a singular memory & understanding, and well fathoned in nature, which hath moist and soft flesh, mean between roughness and lenity, mean of stature, having a ruddy suffused with whiteness, having also again till and friendly look, whose hear of the head is plain throughout: having eyes meanly big, and declining to a roundness, the head meanly great with an equality, the neck well fashioned, and the shoulders declining downwards, or shoulders ready to decline, not fleashlier about his shanks and knees, having a mean voice between great and shrill, having the palms long with long fingers declining to subtunes, mean in laughing or of laughter, whose countenance looketh joyous and merry.   

The significations of hot and dry bodies after Rasis. The. viii. Chapter.  
 
THese bodies be thick, bushy of hear on the head, and else where, lean also, and in the feeling hot, & the skin thick and rough, and strong sinews, having the veins bones & joints, much apparent, a low voice, their pulses very swift, and moaving or beating the like, they be also hot in the feeling, very bold, and obstinate, these hitherto be Rasis words.   

The significations of cold and moist bodies after Rasis. The. ix. Chapter.  
 
THese bodies be thought saft in the feeling, and naked of hear, & having gentle or saft hear on the head, their veins narrow, & Jointes hid, having corpulent bodies, much fat, sleeping weakly or unquietly, slow of moving and slower in their pace going.   

Of the hear of the head. The. x. Chapter.  
THe hear of the head, plain and long and whitshe like or flaxen in colour, if they be thin and soft, declare that man ivory to be naturally fearful in heart, weak in strength, peaceable in sosietyes, every where congruent, reformable, benign, and gentle.  
The hear gross, bristled and short, declare that man to be naturally strong, without care, bold, unquiet, a maker of lies or envious, (and of sum named vain) an often deceiver, desiring fair things to the eye, and more simple than wise, although for tune may favour or fawn on him.  
The hear much kurled, declareth that man to be dull of wit, or of much simplicity, or else both a like.  
The hear abundant on the temples of the face, and on the forehead, by which the forehead may well be judged hairy: declare that man to be simple, vain, treacherous, soon crediting other, in manners & talk rustical, and gross of wit.  
The hear much bristling, and standing up in a bush writhingly, declare that man to be much simple, bold, proud, of a dull capacity, soon angry, a liar, lecherous, malicious, & in evil presumptuous.  
The hear feaking up on the corner of the forehead, and all the rest standing up, or but part of them and that the forehead thereby appeareth bald, declare that man to be simple, and partly malicious, with a wittiness or circumspection of order, or manners therein.  
The hear much abundant on the head, that is, thick, bushing over all the head, declare that man to be lecherous, and of good digestion, vain or a liar, lightly fierce and rigorous, slow in doing things, evil of memory, desiring or coveting fair things and infortunate.  
The hear of the head red in colour, declare that man to be envious, much ireful, full of inward deceit, full of rancore or poison, which we term commonly venimouse, a deceiver, proud, and an evil talker by one behind his back, & flattering to his face.  
The hear of the head very brown to the colour of the chesnutte, declare that man to be congruent to all things, loving or desiring honour, doing justice, having a haut mind, and vain pride or gloryin himself.  
The hear of the head very black declare that man to be congruent to all things more to the good than to the evil, in ockupation and labour studious, secret faithful, and not well fortunate.  
The hear of the head to flaxen or cleishe colour, declare that man to be of a good condition, and congruent to all things, fearful, chaste or shamenast, weak, and of a good wit, of a tender capacity, having a hard and cruel fortune.  
The hear of the head mean in quantity, and co louvre, declare that man to be congruent, and more tending to the good, then to the evil, loving a peaceable life, loving cleanliness, and good manners.  
The hear of the head, in Jweniute or young age, h●ry, and bald, declare that man to be often moved, and desiring to coeat, vain or a liar, bold, unstable, and talketyve.   

Of the head. The. xi. Chapter.  
THe head big, and sufficient round through out: declareth that man to be secrecte, witty, and circumspect in his doings, ingenious, discrete, of a great imagination, or a great imaginour, laborious, stable or steadfast, and faithful in promise or otherwise, for the more part.  
That head that hath a great throat with the neck which declineth to the earth ward: declareth that man to be ware or witty, a niggard, peaceable, secret: following very much his own sensuality and mind, and stable in doing matters.  
That head which is long, having the face long and big, and deformable: declareth that man to be a fool malicious, or very simple, vain or a liar, soon believing the thing heard or told him, a carrier or teller of news, and also envious or hateful.  
That head which is very voluble, or lightly turning here and there: declareth that man to be a fool, simple, vain, a liar, deceitful, presumtuouse, unstable, dull of capacity or understanding, of an evil wit, of a tender capacity, somewhat prodigal or wasteful, and a bearer or teller of news.  
That head which is great having a large face: declareth that man to be suspicious, stout and hardy, coveting beautiful things, wary, simple, gross of feeding, secret, bold, and not sufficient shamefast.  
That head which is great and not congruently shapen, having a short throat and great neck: declareth that man to be sufficient witty, to himself wary, secret, Ingenius, of a stable Imagination, faithful, telling troth, and in many things or matters tractable.  
That head which is small, having a thin and long throat: declareth that man to be very Weak, foolish, long angry, fearful, a little feader, apt to learn or to be taught, and not well fortunated, and for the smallness of the head, apt to fall into lickenesses.  
That head which is very great, and the neck with the sinews and bones small: declareth an evil condition or quality of the brain, and that man to be a dullard and fool, compared to the ass.  
That head which is great proportioned to the body, and especially with the neck, so that the neck be strong and meanly great, with strong and great sinews: declareth a laudable conversation and honesty in that persons, apt to study good arts & to be an upright dealer with all men for the more part.  
That head which is like to a pineapple, that is great beneath, and sharp round up to the crown: declareth that man to be alway without shame, a greedy catcher, and universally Ireful and bold.  
That head which moveth fast as though it quavereth: declareth that man to be unstable, bold and Ireful thorough the cause of the heat of the brain.  
That head which is very round as a bowl or compass round: declareth that man to promise many things and perform none, a babbler, double-tongued, importunate, covetous, envious, and considereth not of that paste nor coming, but that present, and that very slenderly: And there be also of them which rob and murder by the high way, which if they come to be rulers, they be tyrants, cruel, importunate and undiscreet, whose companies be to be avoided and eschewed, as fro thy enemies as Conciltator saith.  
The head very long and fashioned big and small to an organ pipe: declareth unshamefastness.  
The head soft and plain, or flat: declareth arrogantnes and dissolution in that person.  
The head appearing dentid in hollow (in a certain manner) in the fore part thereof: declareth that man to be deceitful and Iracundious.  
The head great with a largeness of the forehead and countenance like to a giant: declareth that man to be slow, gentle, strong, dull and unapt to learning, compared to the ox.  
The head long and flat as a beatyll: declareth that man to be circumspect, and a foresear in his doings: And for the more part many of the swichers and fleaminges have the like head.   

Of the forehead The xii Chapter.  
THe forehead very high and round declareth that man to be liberal to his friends and acquaintanuce, merry, of a good understanding, tractable to other, and in many graces virtuous.  
The forehead plain or smooth in skin and bone & without wrinkles, declareth that man to vary for a light cause, vain or a liar, deceitful, more simple than wise.  
The forehead over small and narrow through out declareth that man to be simple, soon stirred to Ire, lightly furious or cruel, a desyrer of beautiful things to be a courtier or a serving man, foolish, unapt to learning, a poluter, an over great feader and a glutton.  
The forehead sufficient round, in the angles of the temples that the bones appear as it were, and naked of hear, declareth that man to be of a good wit and perfect understanding, of much boldness, a liar in evil stout and hardy, a delyrer of beautiful mundanes, and of honour.  
The forehead very great, declareth that man to be slow and a heavy goer on the earth, a dullard and foolish, compared to the Ox.  
The forehead sharp pointing out in the angels or corners of the temples, that the bones appear as they were standing without, declareth that man to be vain or a liar, unstable, weak in all his doings, simple, of a tender capacity, and a glutton often times.  
The forehead in the temples as it were blown with the grossness of the flesh, that is that it hath the cheek bones filled with flesh, declareth that man to be diverse or of a sundry mind, Phlegmatic, proud, Ira cundiouse, of a gross and dull wit, and hath also a great head and evil fashioned, lecherous or unshamefast, en vyeth long, covetous and a backbiter.  
The forehead full of wrinkles declareth that man to be iresul: And the forehead plain without wrinkles after a sad manner, declareth that man to be sad and sorrowful alway in a manner.  
The forehead wrinkled, and a falling of the wrinkles fro the middle as it were so that it appeareth double as it were in the face of the nose, whether it hath or maketh a valley or no valley, declareth that man to be simple, stout and hardy, of a great wit, and to have a sharp and cruel fortune.  
The forehead great througheoute and somewhat round throughout, bare of hear or somewhat bald, or sufficiently, declareth that man to be bold, of a good wit and understanding, wary, malicious, stout and heady, long continuing angry, feignedly faithful, & therefore he will lightly lie.  
The forehead very long and high round, so that the face to the chin appeareth figured sharp out, declareth that man to be simple, feeble, congruently faithful, and to have hard fortune.  
The temples of the forehead bearing out round and hairy: declareth that man to have a worthy wit, desiring honour, arrogant and always stout and hardy in his doings.  
The forehead very great, round and hairy: declareth that man to be bold, hardy and a liar.   

Of the overbrows, of the eyes. The xiii Chapter.  
THe over brows as Aristotle saith much hairy, declare that man to be perverse in talk talkative, ungracious or wicked, and rude mannered.  
The hear of the over brows extending to the temples, declare that man to be envious, proud and lecherous, unshamefast and halt of stomach or mind.  
The over brows thin of hear in congruent quantity of length and shortness, declare that man to have a ready wit, and facile in understanding.  
The overbrows growing thick and long to the rote of the nose: declare that man to be of a melancholic nature or otherwise of an evil nature, and sum such like, to be thieves, but always deceivers, murderers, and maintainers of harlots, flearing, catchers, dissemblers and malicious, and these when the overbrows by the herines join: and universally be thinckers of all mischiefs: and not unlike be they too these which have but one eye, which be heaped in vices, contumelious deceitful and wicked.  
The hear of the over brows growing from the rote of the nose upward, & fro the Temples downward, declare him to be lecherous and of a dull wit.  
The hear of the neither part of the overbrows to the nose growing downwardly, and the upper part growing upward, so that thereby they appear broad, declare him to be unshamefast, envious, a dullard a fool, and unsatiable, compared to the hog.  
The hear of the overbrows descending by incur vation by the part of the noose, declare that man to have a sharp and an ingenious wit in unhappy and wicked businesses.  
The hear of the overbrows growing even straight lined along, declare that man to be evil, weak and of a feminate mind or stomach, compared to the woman.  
The hear of the overbrows growing so bendynglye that they almost join with the nose, declare that man to be subtle and ingenious, and also studious.  
The hear of the overbrows thine and great in breadth, declare that man to be facile in understanding and of a ready wit.  
The overbrows much herye and long, declare that man to be one which willingly seeketh and desireth to be much prayed and entreated in any matter.   

Of the eye lids. The. xiiii. Chapter.  
THe eye lids much wrinkled and which by often moving elevate on high: declare that man to be proud, stout and hardy, vain glorious, bold, a threatener, a desirer of beautiful things, and congruent to good and evil.  
The eye lids declining downward, when he speaketh to one or beholdeth one (as it were wrinklig lie) declare that man to be very malicious or a deceiver, a liar, a betrayer, a niggard, slow of pace or otherwise, secret, and of few words.  
The eye lids thin of hear: declare that man to be simple, vain, weak, lightly or for a small cause cruel, and in friendship or company sufficiently congruent.  
The neither eye lid bonching out as it were blown and read in colour: declareth that man to be a notable drunkard, especially if the lids appear dry.  
The eye lids that naturally fold downwards as they were wrinkled, and red or not red: declare that man to be unshamefast, slow in pace or otherwise suspicious, a niggard, envious, and a light or a sleight deceiver in many things.  
The eye lids very short or narrow and in colour white or brown: declare that man to be as he were congruent to all things, weak, fearful, easily and soon crediting other, more simple than wise, and convertible to good and evil.   

Of the spaces between the eye brows. The. xv. Chapter.  
THe spaces between the eye brows near joining together: declare that man to be a niggard, envious, secret, very much desireful of beautiful things, having a vain fortune, and more cruel or fierce, then delectable.  
The spaces between the eye brows, very long, declare that man to be somewhat dull of capacity, of a subtle understanding, of much boldness, very faithful, and of a perfit, and upright friendship.   

Of the eyes. The. xvi. Chapter.  
THe eyes great, that is gross, and much apparent: declare that man to be commonly slow, and sometime bold, envious, partly shamefast, and partly not secret, congruent, a niggard, vain lightly lying, long angry, of an evil memory or remembrance of a gross wit and of a small understanding, and less sapyente than he reakeneth himself to be.  
The eyes deep in the head, as they were hid that is, hollow in and the sight far in, declare that man to be suspicious, malicious, long angry or much Ireful, of a perverse manner, perfit of memory, bo●de, cruel, lightly lying, a threatener, a vicious leacherer, proud, envious, and a deceiver.  
The eyes situated (as in length): declare that man to be a wily beguiler of men, envious, and a deceiver of deceivers, having his delight therein.  
The eyes standing very far out: declare that man to be simple, or a fool, somewhat shamefast, somewhat large in expenses, willingly to be bound, to serve, or to be a prentice, of a gross understanding and wit, talketyve, and lightly lead to good or evil.  
The eyes that behold sharply, and with the eye lids vaingloriously declining, declare that man to be malicious, and an often deceiver, very false, often lying, envious, a thief, a niggard, secret, wicked, and faintly faithful.  
The eyes very small: declare that man to be a fool, weak in strength, applying in manners to the ape: that is, to be fearful, and a deceiver.  
The eyes congruently small, and round: declare that man to be shamefast, weak, simple▪ soone believing an other man's sayings, of a gross wit, and dull understanding, and often having a sharp or cruel fortune, liberal to other, and decently shamefast.  
The eyes little, and wrinkled: declare that man to have an unhappy forward wit, to do unhappy deeds, compared in his life to the ape.  
That man which hath a chyides look with him: declareth to be one, that bethynketh not on hard or diffuse matters, and liveth long after nature.  
The eyes oblique, or looking crookedly: declare that man to be a deceiver, witty, a niggard, envious, Ireful, a liar, and in many things malicious, and shall have also a sharp fever, whereof he shall speedily die upon.  
The eyes diverse or not a like, and in beholding waver up and down, or to and fro, declare that man to be an often liar, bain, simple, lecherous, a deceiver, soon crediting one, envious, stout and hardy a desirer of fair things, and easily brought to good or evil.  
That man which is variable, grey, and whitish eyed, is for the more part borne to be a Philosopher and a searcher of dark and hid secrets.  
The eyes that twinkle often, and move before and after: declare that man to be lecherous, unstable, often lying, lightly or soon false, a betrayer unfaithful, presumptuous, hard in beleuyng● one.  
The eyes that move swiftly, and the sight appearing sharp: declare that man to be full of deceit, wily, a thief, and unfaithful: which Cocles found true in sundry parsons.  
That man which looketh or beholdeth with the eyes as though he alway laugheth: declareth him to be a flatterer, lecherous, unshamefast, and a deceiver.  
The white of the eyes somewhat citrine in colour, declare that man to be simple, often lying to one, and reasonable, secret, very seife willed, and long angry, or Ireful.  
The eyes that move fast or slow, or slowly beholding but yet sharply, with a reclination of the flesh of the eye lids: declare that man to be very malicious in many things, vain, slow in pace, or otherwise, a liar, unfaithful, envious, and a brawler.  
That man which hath white or black, or red spots like blood about the eyes, is to be forsaken of all good and honest company.  
The eyes which be as they were red, or filthy, by tears, or blood, declare that man to be Ireful, arrogant or proud, disdainful, cruel, unshamefast, unfaithful, a liar, obstinate, vain, simple, of a tender capacity, a deceiver, and may easily be brought godly, or virtuous.  
The eyes very great, looking upward, like to ore eyen, and that they appear readdysh: declare that man to be mischievous, foolish, and a fool, dull of understanding, of an evil remembrance, a drunkard, and a gross feather.  
THe eyes mean inform form, tending to the celestial colour, or to blackness: declare that man to be reasonably, yeaseable, gentle, faith full, of a good wit, of a singular understanding, and congruently willing to be bound to serve one▪ or to be a prentice or a courtier.  
The eyes which be mattery, and one while run and another while cease running: declare that man to be deceitful, rash, a robber by the high way, and like to come to an evil death, unless almighty god pleaseth the contrary.  
They which have dry matter, or filth, shining before the eyes, declare that man to be a great sleaper, and lover of sleep: And he also which hath filth hanging on the eyes, is a lover of wine, and a great drinker: he which hath the whiteness of the eyes tending to blackness: declareth him to be a great man living or being in honour: And the whiteness, yellowish, to be a cruel man, and a deceiver.  
The eyes great, and the overbrows long: declare that man to be short lived: And the eyes also long, with the overbrows long: declareth that man that he shall be learned, but short lived, he which shall have the eyes obliqne having that time a sharp fever on him, shall soon after die.  
The upper eye lid, covering as it were the neither: declare that man, to be long lived after nature: he which hath final and round eyes, declareth him to renew again willingly to do evil, especially, if he be pale faced.  
The eyes of measurable or competent greatness moist and clear shining, to be stout and bold, then king and intending or doing mighty matters, and sometime they declare that man to be Iracundyouse, a wine bibber, a brawler or clatterer, geavyn to most unsatiable gluttony.  
The eyes having as it were like to a pearl, compasing the sight of the eyes: declare that man to be envious, full of words, fearful and mischievous.   

Of the nose. The. xvii. Chapter.  
THe nose long, and somewhat thin, declareth that man to be bold, curious in his doings, Ireful, vain, soon persuaded to good or evil, weak, and soon giving credit to one.  
The nose long, and extensed having the tip declining downward to the mouth: declareth that man to be wary, secret, content to serve, and congruently faithful to one, modest in his doings, and a supplanter or deceiver.  
The nose that moveth, with the moving of the muscles, and cheek bones: declareth that man to be Ireful, and hasty, and not far unlike in condition is he, which hath the nose bending upward.  
The nose stretching to the mouth: declareth that man to be of a hot complexion thoroughly, and by the consequent, giveth him to be honest mannered and bold.  
The nose flat, declareth that man to be violente or hasty in his wrath, vain or envious, a liar, lecherous, weak, unstable, soon crediting one, and convertible to good or evil.  
 
The nose throughout great, and sufficient long, declareth that man to be a desyrer of beautiful things, in good matters simple, and in evil sapient, congruently well fortunated, a fainer in those things or matters which he desireth or coveteth to keep secret, and knowing much less, than he reakneth himself to know.  
The nostrils great and large: declare that man to have great testicles, lecherous, a betrayer or utterer of secrets, false, bold, ●lyar, envious, covetous, of a gross capacity, having a slender wit, and fearful.  
Note, that of the gross humores, is engendered the grossness and magnitude of the members, and by the consequence, the spirits gross, as witnesseth Aristotle in his second book and fourth Chapter, de partibus animalium.  
The nose very sharp at the end or tip, and mean, between long and short, great and thin: declareth that man to be soon angry, much self wyllde, likely brawling, disdainful, wary, weak, malicious, a deceiver, a threatener, and of a good memory or remembrance, and choleric of complexion.  
The nose very round at the end with small nostrils: declareth that man to be haut or proud, a gross feader, having a ready mind and will to venereous acts, soon crediting, vain, large in expenses and faithful.  
Note that the nose expresseth the quality of the heart: wherefore the nose great, declareth the calidity of the heart, which causeth such a person to be Irefuli, and to have a great yard.  
The nose overlong, and at the end more thin than gross, and congruently round, declareth that man to be bold in talk, modest in his doings, lightly injurious, a deceiver, envious, a niggard, in faith secret, a coveter of other men's goods, and in many manners covertly malicious. Note, that thou may not take or understand singly, these sayings, because sum other member evil shaped may contradict the same, therefore consider this, as a worthy note into this art.  
The nose retort and croaking upward, and long, having the end congruently gross: declareth that man to be bold, proud, a niggard, envious, coverouse, Ireful, lecherous, a liar, a deceiver, vain glorious, unfaithful, a striver, and a brawler.  
The nose very high elevated in the middle which we name a copped nose: declareth that man to be an often liar, vain, unstable, lecherous, soon or lightly crediting, importunate, having a good wit, gross in feeding, and more simple than wise, and malicious.  
The nose ruddy in quality, more than any others, or hath pustles here and there on the nose. declareth that man to be covetous, a bibber, wicked, a drunkard, lecherous, much and often thirsty, a fainer of goodness, gross of feeding, and wit, and of a tender capacity.  
The nose short, and the mouth small and the teeth short and great: declareth that man to be cold, and moist of complexion.  
The nose congruently gross, or great throughout, and at the end somewhat or a little flat, declareth that man to be peaceable, gentle, faithful and laborious, secret and of a good understanding.  
The nose that croketh, like to the bill of the Eagle, declareth that man to be choleric, courageous, bold a greedy ravener and cruel.  
The nose somewhat hairy on the end, and congruently great through out, and in the joining of the forehead somewhat thin, declareth that man to be of a good condition in all things, and lightly brought, or led, to good or evil.  
The nose through out great, having large nostrylles, declareth that man to be of a gross wit, and more simple than wise, a liar, unapt to learning, deceitful, cautelous, a brawler, lecherous, envious and vain glorious.   

Of the mouth. The. xviii. Chapter,  
THe mouth great and large, both in the closing and opening, declareth that man to be bold, unshamefast, lightly fighting, or to be a warrior, a liar, full of words, a bearer or teller of news, a gluttonous feader, uncleanly or nasty, of a gross wit, a niggard and very foolish.  
The mouth small, both in the closing, and opening, declareth that man to be peaceable, modest, fearful, faithful, secret, shamefast, asparer, sober, sometime large in expensis, apt to be taught or tolerne, and a little feader.  
The mouth standing far out, and round, by mean of the thickness of the lips, and the mouth somewhat wrythinge withal: declareth that man to be uncleanly or nasty, a fool, fierce or churlish, compared to the hog.  
That mouth that savoureth ill, or stinketh in the bursting, declareth that man to be corrupt in the liver, an often lyare, vain, lascivious, deceitful, of a tender capacity, and gross understanding, a seducer, envious, covetous, or a coveter of other men's goods, and congruently liberal to one, a bearer and teller of news, soon crediting one, and more simple than wise.  
The mouth having the quantity thus with the lips small, and the closing small, and the eyes with the rest of the face, looking smilingly, such a person after Conciliator is lecherous, or libidinous, and a liar.  
The mouth that savourethe sweet in the breathing: declareth that man to be congruent or reformable, sapient in giving, and wary in retaining, secret, a coveter of beautiful mundanes, faithful, soon crediting one, and convertible to good or evil.  
The mouth little, having thine lips, declareth that man to be weak of mind and stomach, deceitful, and malicious.  
The comeliest conditioned mouth, is when it is not over moist, for the moistness or waterishness of the mouth and lips: declareth fearfulness and malignity. As Albertus affirmeth.   

Of the lips. The xix Chapter.  
The lips of the mouth very great, or over much folding outward (which we name blabered) declare that man to be more simple, then wise, soon creadetinge one, a gross feader, and congruent to good or evil, a dullard, talketyve, bold, lecherous, unconstant, and unmannered.  
The lips fair, and cheerful, and the countenance cheerful or smiling also, declare that man to be leachearous, or to appear lybidinouse, leak to the wanton gelding, but sum such be deceivers, thieves, and full of gieles or cautelous: as Cocles noted it in a countryman of his, which was the like.  
The lips with the gums bearing or bunching up above the teeth, declare that man to be wicked, an unquiet talker, Iracundious, and inclined to do injuries, properly compared to the dog, as Palemon saith.  
The lips well coloured, and more subtile than great, declare that man to be of a good condition in all things, and lightly convertible to good or evil, and rather to virtues, then to vicis: as Mychael the Scot faith, and there Jupiter is represented.  
The lips not sufficient equal thorough out. To that the one is greater than the other, declareth that man to be more simple, then sapiente, of a gross wit, and dull understanding, having a diverse or variable fortune, as the autentikes affirm.  
The upper lip thin, and somewhat elevated or turmnge up (as Ptholome sayeth) declareth that man to be very talkative, an accusare, & very envious.  
The upper lip turning or folding up, and the neither lip down, declare to that man, a miserable life, and to be unseamite mannered: and this Cocles noted in certain, and needy poor parsons.  
The Philosopher Ptholome also sayeth, that if the lips be thin, and that the upper lip foldeth up, and the neither down, declare that man to be a deceiver, and a thief.  
The lips great, like the dog, declare that man to be a deceyvar and an accuser.  
The neither lip of the woman, large, hanging and very ruddy: declareth a most earnest will to coeate, and sometime to be a harlot.  
The lips congruently thin, and not much folding outward, declare that man to be secret in all his doings or in all things (commonly) wary, Iracundious, and of a singular wit.   

Of the teeth. The twenty Chapter.  
THe teeth small and weak in chewing, and thin set, and short, declare that man to be weak, of a good wit, of a tender capacity, gentle, faithful, trusty, secret, fearful, of short life, and congruent to good, or evil.  
The ththe not equipollent or all alike, in quantity, and in the standing of the gums, certain be shall narrow, certain large, certain thin, and certain thick set, declare that man to be wary, of a good wit, bold, dysdaynfull envious, and lightly or easily brought to good or evil.  
The teeth very long, and as they were sharp, and somewhat thin set, and strong in the chewing, declare that man to be envious: wicked, a glutton, bold, and as he were unshamefast, a liar, false or deceitful, unfaithful, and suspicious.  
The teeth citrine, or brown in colour, whether they be short, or long: declare that man to be more foollyshe than wise, a gross feather, soon crediting, of a troubled or an encumbered understanding, often deceitful, a liar, envious, a coveter of other men's goods, and suspicious.  
The teeth great, and large, whether they decline or bear out, or in, whether they be thin, or thick set, declare that man to be vain or envious, lascivious, of a gross feeding; soon crediting, simple, deceitful, a liar, and of a tender capacity: and wyttyd to the Ox.  
The teeth strong, and thick set: declare that man to live long by nature, a desyrer of beautiful things, of a dull capacity, and gross wit, stout and hardy, much self willed, or a follower to much of his own reason; a bearer or teller of news, & soon crediting to one.  
The teeth weak set, small, thin, and slender, declare that man to be weak, of short life, wary or witty, of a good capacity, soon crediting, common lie shamefast, tractable, gentle, and faithful.  
The teeth strong, and thick set, declare that man to live tongue, leachearous, a riotous waster of his proper goods, bold, strong, discrete, and self-willed.  
The teeth long like dogs teeth, and strong set and properly bearing outward, declare that man to be a very gluttonous person and fierce, angry, compared to the dog, or bore: such Cokles knew to be devourers of their own substance, great haunters to taverns, and ale houses, decevars, horehunters or maintainers of hores, and sometime murderers espectiallye if any other proportion strengtheneth the same.  
The teeth weak set, thin, and very small, declare the hole body through out to be weak as Rasis affirmeth.  
The teeth of a person sick, most dry, with out any moistness in them, declare a most sure token or sign of death: because the radical moistness in him is consumed: and such bodies, be like to a laumpe without oyte.   

Of the tongue. The. xxi. Chapter.  
THe tongue over swift to speak, declareth that man to be more simple, then wise, of a gross wit, and dull understanding, soon creadyting, and lightly convertible to good, or evil.  
The tongue that stutteth or stamereth in speaking, declareth that man to be very simple, vain or a liar, unstable, iracundious, soon convertible fro anger, willing to serve, and weak.  
The tongue very great and rough, declareth that man to be wary, malicious, congruently willing to serve, vain or a liar, dysdaynfull, secret, a betrayer, a bearer or teller of news, fearful, wicked, ungracious, having congruently sufficient of many things.  
The tongue subtle or thine, declareth that man to be very ingenious, lyghtlie or for a light cause fearful, soon crediting, and convertible to good or evil.  
The tongue that lyspeth or stamereth: declareth that person to fear, to drink wine: and sometime he sustaineth debility of the brain, and thereof it cometh, that the drounke do stammer, stut, or lyspe, because the vapours of the wine drunk in, into that part of the tongue named the sponge, enlarge the same, and change it fro his natural state and form.  
Hippocras in his secrets sayeth, that the heaviness of the tongue in a young man, after his lightness, declareth sudden death: if God permit the same.  
The tongue great and large: declareth that man to have a rude wit: and that phlegmatic humores rest in the brain, or in the rest of his body: as Cocles many times noted it.  
Conciliator sayeth that, that person, that speaketh his words at twice, or pronounceth them with great difficulty, declareth a melancholic quality.  
The tongue come swift by moving, and corruptness, causing a repeating of words: declareth that man to be a fool, violente or hasty in wrath, and Iracundious: for the movablenes and calidity of the spyryttes, festinating or hastininge the pronunciation▪ without consideration.  
The tongue in manner immovable, like to a stone, declareth that man to be slow in his pace, and in his works or doings. And the tongue subtle, representeth a subtile wit: for the decente matter, that is, of the humour and spirit, although it declareth a hot, and peradventure a choleric complextion.  
Ptholome the philosopher sayeth, that the tongue long and red, declareth that person to be witty, because it declareth laudable humours, and in kisses may much be conceived herein: for Cocles considering a certain creature, felt the tongue put fourth most pleasant, to a branch, whereof he knew that the virtue of the musckles is voluntary.  
Ptholome also sayeth, that the tongue white of colour: declareth poverty, and misery to that person.  
The tongue in the natural colour infected, declareth an infection, and evil disposition especially of the breast and belly, as Conciliator affirmeth.  
The tongue long, great, and round, and that it may lick the nose therewith, declareth that parson to follow the nature of the Ox: as Cocles noted the same, by a neighbour of his.   

Of the signification of the voice. The. xxii. Chapter.  
HEre Aristotle doth Physiognomate by the voice, affirming a double knowledge, after the double disposition of the voice: for sayeth he, the voice may be heavy and dyscensed, or high, that is great, to a base orgayne pipe: and such a voice (saith he) declareth that man to be strong: or if it may be small and low that is not great, but soft, which declareth such a parson to be fearful: And the causes of these sygnifycationes be taken by the complextion or quality of the heart, and lungs, in the hotness and coldness of them: For these members when they be hot, cause or make large and sounding pippes, and much breath by the largeness of those fynewes: Wherefore much breath, in such large and great sounding pipes, make a great and gross or base voice, like to a large, and great, or base organ pipe blown, which soundeth very big, and basely, & econtratio. When these members be cold, they make those sinews or vain pipes, small, and narrow, and little breath, by the which is caused a high and shrill voice: as the like appeareth in small organ pipes, which blown, make a shrill sound: and the like knowledge of this is in men, and little women, the men for their hotness, and women for their coldness, and this well appeareth by Averroes, where he writeth (de signis temperantie pulmonis) saying that the fortitude of the voice doth ensue like the largeness of the veins, and the largeness declareth the hotness of the complexion or quality of the lungs, and the causeis, that the fortitude of the voice declareth necessarily hotness, but the cold complexion, declareth straightness of the ways, that is, of the veins, and debility of the voice: The Philosopher, in an other distinction saith also, that they which speak great, be Injurious, compared to the ass: And they which sore call, be foolish: in a base manner, and end small, be iracundyonus, and to be pleased, compared to the Ox, and to the comeliness of the voice. And they that speak small, saved, fayntlye or weryedlie, speak fearfully, and compared to women, and to the decentnes of the voice: they which call in a big or base voice not perplexed, be compared to bandagges, and to the comeliness thereof. They that call saftlie, without any tension or reaching out, be gentle, compared to the sheep: They which call small and fearcilie, be Iracundious, compared to the goats. These hitherto, be after the mind & judgement of Aristotle, and the same like affirmeth Albertus, and Conciliator, & Hieronimus de: Manfredis, a bononiane, but yet Cocles writeth of the same in a more ample manner, and with other words as after shall appear, bringing in a contrary reason to these afore First Cocles sayeth, that he which hath a great, high, and sounding voice, declareth to be bold, eloquent, and a warrior. The voice mean in subtleness, and grossness, declareth such a parson, to be sapiente, for seeing, true, and just: for the contrary cause, he which speaketh or talketh fast, especially having a small or shrill voice declareth such a parson to be obstinate or malapert, a fool, importunate, and a liar. The voice also great, to be iracundious, and of an evil nature. The voice sweet (or fawningly as I may nameit) is envious, & suspicious The pleasantness or bewtyfulnes of the voice, declareth foolishness, cochebraynes, and stoutness. The swiftness of talk, declareth a hot complextione, and the same affirmeth, Albertus, Loxius, Palemon, Phylemon, and Conciliator, under those words. again the voice great, to be iracundious, perverce and of an evil nature, and the reason is, for the untemperate calidity. He that speaketh hastily, having a shrill voice, declareth to be froward, obstinate, or malapert, a fool, importunate, a liar, ireful, and always evil conditioned. The voice alper, like the crane, to be envious, teteyning rancour, and secret hatred in the heart, and abounding in melancholic humores: He that speaketh his words cuttedlye, not with a long breath: declareth a vileness or infection of nature, through the coldness of the heart, and peradventure with moistness applicated. And he also which hath a heavy voice, is servant to his proper belly: the reason is, because the voice heavy, proceedeth of the debylitie of the virtue, which can not breath out plentifulness of air to move the muscles of the breast, by which proceadith slouggyshnes, so that the wit cannot be applied in study, nor labour with the body, or use bodily labour. They that speak big inflexible, by the commotion of the breast: be manly, unapt to be taught or to learn, and hardy, compared to the lions. They which have a slow and base voice, be peaceable, and joyous or merry: and certain of these parsons, be just and affable mannered. And they which speak and sound their words through the nostrils, be babblers, liars, malicious, and envious, and of them there be which joy in evil, and such follow the nature of the Duck, as Cocles by experience found true.  
These few examples gentle reader, of the significations of the voice, for this time suffice here: which I shall desire thee to accept in good part, bearing with my grossness in the traunslation of them, such as they be: And in so doing, I have my hearts desire.   

Of the breath. The. xiii. Chapter.  
Much breath and wind, argueth aboundancye of spirit, and the contrary is after two manners: as the tone by smallness or lack of the lungs, and the other by the straightness of the breast: and therefore a beast much breathing, is of much fortitude, and might, by reason of the calidity resolving the moisture, and especially the dew moisture: ordinate breath, between great and small, being a mean, declareth quietness of the heart and to be a man well to be pleased: and to breath loud without cause, and to make huge and long sighs, witnesseth a most melancholic quality to be, and when the breath is cut between, being ordinate, and at the last with the straightness or parplexity of the mind cometh out troubled with sighing: declareth that parson to be encumbered and detented with thought and vexation of the mind: and to some, to be immixte with evil, especially, if the head quaver or shake much withal. And look, when with bewailing or sighing he bringeth or casteth the eyes crookedly or wrythingly, he than sorroweth for that cometh into mind, searching or devising with himself the manner how that he may best handle and do the same. He that breatheth with a certain noise in the delaying or stopping of the nostrils, declareth cruelty, brutish furiousness, and violence or hastiness: which delaying also is referred to the passion, in which the troubled spirit and thick resteth: as though it were accidental caused by running or labouring: & then they be violent or hasty and iracundious. when the breath shallbe short, and thick, and by a much cutting of, stopped between, is Judged fearful and weak. And he which with the sighing & countenance, is bearest with a certain godliness, and inspyratione, such a parson is named, to be taken and wrapped, in furious love. Aristotle in his secrets to Alexander sayeth, that when thou shalt see a parlone much and often behold thee, and when thou regardest him, feareth, and of this blusheth or is a shamed, and especially if against his will he sigheth, and the tears appear standing in his eyes, this parson (sayeth he) loveth, and feareth thee. And if it be contrary, he shallbe envious, & contemn the. The breath loud cut between, with the sighing like, declareth sorrow, and sadness for things lost. Certain of the worthy Physicians affirm, that the breath passing out cold, by the mouth and nostrils: declareth death at hand, or shortly after. The Philosopher Ptolemy also sayeth, that he which weepeth for nothing, or for light cause, shallbe alway poor, and needy.   

Of laughter. The. xxiiii. chapter.  
A Fool much, and often laugheth, and they also, which have the milt great: & econuerso. The bellows of the mouth that lightly laugheth, declareth that man to be simple, vain, unstable soon crediting, of a gross wit, and feeding, willing to serve, but not secret.  
The bellows, or hollow of the cheek that seldom laugheth, and soon hath done, declareth that man to be stable, a niggard, or sparer, wary or witty, of a perfect understanding, secret, faithful & glorious.  
The hollow of the cheek, hardly moved to laugh declareth that man to be sapiente, much or very self willed, wary, ingenious, patient, a niggard, studious of his art, iracundious, and a surmyser.  
The hallow of the cheek, or bellows that lightly laugheth, and in laughing often cougheth or gazeth or wrieth the head, declareth that man to be variable or diverse, envious, soon crediting▪ and convertible to good or evil.  
The hollow of the cheek, or bellows that wrieth in the laughing, with derision of an other: declareth that man to be arrogant, false or deceitful, hard to be moved, Iracundious, a liar, and somewhat given to be an utterer of secrets, or a betrayer.  
He which sufficiently laugheth; is benign, beloved with all men, endamaged or grieved lightly, and passeth very little of, or for any: and he is of an apparent comeliness, compared to sanguine parsons, or to Jovial.  
If they sufficiently laugh, it declareth jocunditic, and a good complextion in that man, and they much joy in coeating, especially when the lies look cheerful and merely. But yet to much laughter (as Aristotle to Alexander writeth) removeth reverency, and causeth old age: surely with them, is no assured fellow ship to be had, because there is no stability, nor secretness in them, worthy the▪ trusting to, although they he serviceable, after certain.  
He which laugheth loud or with a certain noise is inucrieu●d●ous, and Conciliator sayeth, that he which in laughing cougheth▪ or sustaineth difficultness of breath, is judged invericundious, and a tyrant: and this Cocles found most true in a certain prince  
Whose bellouse of the mouth often smileth or covertly laugheth: declareth an evil mind, and perverse cogitation, and a liar, and such universally, be malicious, and dissemblers: and there is no trust in them, or to be given to them: especially when it is conjoined with the accidents of the mind: and if their eye lids fold to a cloud, they be sleares of men, thieves and robbers by the high way, or pirates, as Cocles many times. noted it. To smile or laugh covertly to himself, in speaking or talking, declareth foolishness in such a person, as Cocles noted the same, in a certain countryman of his: and such sayeth he abound in the melancholic quality.   

Of the chin. The. xxv. chapter.  
THe chin large and great with much faith, declareth that man to be peaceable; of a mean capacity and gross wit, faithful, secret, and lightly convertible to good or evil.  
The chin sharp, and congruently full with flesh, declareth that man to be of a good understanding, of a high heart or arrogant, and sufficient laudable of feeding.  
The chin as it were double, by a certain vale or hollow dentinge in, declareth that man to be peaceable, of a gross wit, vain, soon creaditing, congruently serviceable to one, and a very surmyser, and secret of his doings.  
The chin sharp, and subtle or thin in flesh: declareth that man to be bold, a warrior or fighter, Ireful, disdainful, fearful at times, weak, and somewhat content to serve.  
The chin recuruate, with a vale or hollow, in the joining or knitting of the Jaws, and in flesh lean, as it were sharp, declareth that man to be most wicked or ungracious, simple, bold proud or haughty, a threatener, envious, wary in expenses, deceitful, soon angry. Iracundious, a betrayer or traitor, a thief, and a surmyser.  
Note that Physiognomy and ●awmestrye do more declare by experience▪ then reason, but yet (saith Cocles) somewhat may be judged in the pryncypaller members which give or express the magnitude and smallness of matter fro the beginning of generation.  
The chin long declareth aboundauncie of matter: and by reason of the calidity, it is over much lengthened out: yea they be Iracundyous, aspere, & cruel, as Dalemon, and Constantyne affirm.  
The chin small, and short, declareth that man to be full of naughtiness, and vices, and one whose company is utterly to be eschewed, being a man most envious and uncurtyous: and this man Palemon applieth to the venomous serpent. The chin round, declareth that parson to be effeminate▪ conditioned like the woman: as Pythagoras writeth. And if there be aboundauncie of flesh under the chin, reaching to the throat: declareth that man to be most luxurious, especially if either hole be found in the the cheeks. The chin very long descending: declareth that man to be full of wiles and deceits. And if in the middle division of the chin it be not much de●e ●●at, ●t is a token of venereousnes, and that with men such shall win grace and favour: as Cocles many times noted the same in them which haunted hatlottes. The chin curuate, that the ●y●●●s be as it were in a va●ye, declareth rudeness of wit, and to be most wicked mannered or conditioned; unfaithful: and of thes there be, which be the●es, (as certain say) unless old age cause this, for the loss of teeth. Aristotle also sayeth, that they become less bald then other, which have the chin divided as it were in two parts.   

Of the nature of the beard. The. xxvi. chapter.  
THe beard in the masculine, groweth after fourteen years, by little and little, fro day to day, and then after spring the thighs fast: and note, that such hear soryngeth of the superfluity of meat, proceeding thorough the fumosities: which superascende unto the parts of the cheeks or Jaws as a fume passing out of the holes or chinks of an oven, or furnace, until the ways or passages be stopped, that they may no more ascend, and so like issue out the hears in man, which make the beard: The colour of the beard sometime, expresseth the qualities, and quantities of the humours, but yet Cocles never saw a beard in colour like to Juorye, because the phlegmatic humour is not mighty to generate hears in colour like, for the lack of calidity, elevating the matter congruent to the generation of hears.  
Some may argue, and say, that we see sometime women have beards or bearded, & yet they be of a phlegmatic complexion: This happeneth saith Cocles because the humours be so subtle, that by nature they be hot, that of them also spring hears sometime on the cheakes or Jaws, and properly about the mouth where the more heat aboundeth: and this woman is named bearded, understand that such a woman is very luxurious, thorough her hot and moist complextion, and that she is of a strong nature, and virile or manly conditioned: but the woman sufficiently naked and bare of hear, especially about the mouth▪ (after physiognomy) is named to be of a goód complexion, that is fearful, chaste, shamefast, weak, gentle, and obedient for the more part: but the bearded women be contrary, as above appeareth: here riseth a doubt, why women have no beards as well as men. To this Don't may be answered, when it is demanded, why men have beards and not women, that this cause may be by the especial working and by the material and final cause, because it is as an ornament to the man. Note that in every kind, the male is beautifuller than the female, and the beard is also as a defension to the Jaws, the which the woman needeth not so much as the man, because the fences and feeling is stronger or mightier in men, whereby they may the better endure to go bare headed, and barefooted in the sharp winter without harm to them, which very few women can do: & understand also▪ that all women in a manner have no beards: & why because all the humours in which man's beard is engrendred, in women runneth to the mensture the which is in them, by a certain passage, and running, after the age, or increase and decrease of the Moon: as sometime once and twice in the month: whose issue out is named to be the flux, or superfluous fume, but this runneth, when the woman is not with child, and in them that be past. xii. years older and this menstrue sometime in women is altered and changed to milk in the breasts or paps. By the aforesaid appeareth, that the thickness of the beard, and much hear: nes universally, is judged of the substantial heat, and moisture, and of the natural vygorte or strength. Here it may be said, that men children be hot, and moist, and yet be not bearded: and the reason is because the fumosity & superfluity, which is the matter of the hears of the head and else where, runneth to the nurishinge and increasing of them as all these very well appear by Constantine. Wherefore how much the more heat, and so much the more aboundauncie of hear on the head: therefore beware of them which have to much hear on the head, especially when he is of an adust complextion. Beware of them especially, which have a red beard, because they represent the aboundauncie of adustion and calidity, and such be luxurious, deceivers, and stars, and in whom the principal heap of vices teste. Whose beard is comely, and well fashioned: declareth that man to be of a good nature, and of a reasonable condition▪ and congruent to all things, and mannered after his bringing up: but in the contrary manner it is of them, which have the beard ill fashioned, as appeareth in gealded parsons, which after they have lost both their testicles, be very much changed fro the nature of men, into the nature of women, as Arystotle saith. Undrestande, that Cocles saw many which wearing long beards, came to a melancholic madness, or foolishness. And Cocles saw also, many parsons with him, that after the full growth of their long beards, were thrown headlong into miseries, and kept under: and also princes having the like beards, driven out of their bomynyons: and of the beard which cometh soon hoary, he pronounceth the like▪ because their nature draweth near to the feminine.   

Of the face. The. xxvii. chapter.  
THe face which often sweateth of a light moving: declareth that man to be of a door nature, vain or envious, luxurious, of a gross wit and gluttonous.  
The face very fleshy, declareth that man to be fearful, congruently merry, large in expenses, discrete, luxurious, of an evil memory, soon crediting things hard, sufficiently faithful to one, of an importunate will in desiring vain and impossible things in (unwished hap) envious or froward, and sufficiently convertible to good or evil, and very presumptuous or haute of mind.  
The face lean declareth that man to be wary or witty, circumspect in his doings, fatigable, of a good understanding as the mercuriales have: more cruel or envious, then godly, of a tender capacity, and dysdaynfull.  
The face very small, and round, declareth figuratively that man to be simple, fearful, weak, of a gross feeding, and of an evil memory.  
That face which is belpekled, or otherwise to a drunkard: declareth that man to be a drinker of good wine after the choice of the nose, as the proverb is, luxurious, vain or a liar, strong, and one that will lightly or very soon be drunk.  
That face which is like to an Ireful countenance: declareth that man that he will lightly and soon be angry, and retain anger long in mind.  
The face long, and lean, declareth that man to be very bold, in tongue, & dead, simple, a brawler, proud, enjurious, deceitful, gross or hard mannered, godly and congruently luxurious.  
The face commune between long and round, lean and gross: declareth that man to be cogruente to all things, but sooner to good then evil.  
The face very gross, and large, declareth that man to be more simple than wise, of a gross wit, and dull understanding, dull in doing matters, often vain glorious, soon crediting, convertible to all things, luxurious, vain, obliviouse or forgeatfull, in evil false or crafty, an ill reporter or slanderer behind ones back, and a supplanter or surmiser.  
The face very flat, or plain, without very high puffing or bearing up: declareth that man to be of a good condition, having a sufficient love to all things, serviceable to one, or content to serve one, soon crediting, not very wary, sufficient faithful; & more simple than witty, and commonly quiet, and well bearing the loss of weighty things, by misfortune.  
That face which denteth somewhat in, and is more lean than gross, declareth that man to be injurious, envious, deceitful, a liar, bold, a chider or braaller, cruel, laborious, of a gross wit, vain, very simple, and of a dull understanding, and sometime a murderer, especially if he be adust wan or yellowish in colour as Cocles knew the like.  
The face mean to the disposition of the others afore but more fat, then lean: declareth that man to be true in talk, willing to be bound to serve, commonly ingenious, wary and pertitie of memory.  
The face very crooked, long, and lean: declareth that man to be of a gross wit, (as it were to all good things) simple, of a dull understanding, not faithful, envious, and of a light occasion malicious.  
The face larger fro the forehead downward to the joining, or knitting of the cheek bones or Jaws, and higher than after or behind, declareth that man to be simple in doing matters, in talk envious, partly fearful, partly bold, sometime sparing, a lie are, vain, deceitful, stout of mind, a brawler, weak, a gross seder, and of an evil wit.  
The face well disposed or fashioned in flesh, colour, and in his parts, as in the eyes, and eye lids, in which is a pleasantness and comeliness: declareth that man generally, to be well disposed to do both vices, and virtues.  
The face pale in colour, declareth that man to be parfytlye healthful, very malicious, a betrayer or utterer of secrets, a liar, proud, vain, luxurious, somewhat sparing, envious, presumptuous, a gros feather, not sufficient faithful, nor trusty.  
The face well contoured: declareth that man to be of a laudable disposition, in his or after his complextion merry, soon crediting, congruently serviceable to other, of a good understanding, and lightly convertible to all things.  
The face hollow, that is, fro the beginning of the forehead unto the end of the chin, that the nose and mouth be, as it were in a valley, argueth that man to be evil mannered, especially if the face be adust, or wan in colour: Cocles saw such, to be murderers, robbers by the high way or pirates and thieves: and this was his judgement often in such parsons.  
The face small, and yelowyshe in colour, argueth that man to be ungracious, vicious, a deceiver, and often given to be drunk, as Cocles many times noted it.  
The face as it were fiery red incouloure, especially with many red spots, like to little pustles, declareth that man to have a very crafty and wily wit.   

Of the signification of the ears. The. xxviii. Chapter.  
TThe ears express the temperance, and the proportion of the principal members and specially the brain, which experience certifieth us, because the brain sometime sendeth out an intoxicate matter very fulsum behind the ears, where is engendered an impostome, after the diversities of the humours.  
The ears great, and thick, declare that man to be simple or a fool, slothful, a gross feader, of an evil memory, and of a dull capacity, and long lived.  
The ears very small, and thin: declare that man to be of a good wit, understanding, and wisdom, secret, peaceable, wary, fearful, honest, cleanly, somewhat sparing, shamefast, vain glorious, bold or hardy, of a good memory, and sufficiently content to serve.  
The ears somewhat over long, that is, above the common form, or large by an overthwart manner, declare that man to be bold, unshamefast, vain, slothful, foolish, content to serve, and may endure but a while to labour, and a great feader.  
And in a manner, all they which have great or big ears (as Cocles hath noted it) have a short neck, a well fashioned head, and they be sanguine, and for the more part tending to choler, or to gross sanguine somewhat adust: and these persons be impatient, and soon or for a light cause angry, & for that Aristotle nemeth them nidiottes, but that they be of a good condition, after their fury past, and also of good memory and long lived, because in them is a good proportion between hot & moist: and he that is a mean is temperate in his doings. The ears great and rising high or long, declare foolishness and a babbler.  
They which have over small ears, be conditioned to the ape, and great ears, after the ass, whose properties both of the axe, & ass, be well known: Ptolemy the Philosopher saith, that the, ears great bowing downward, argue riches, and when the ears be very small, it signifieth paucity of matter, and the weak virtue of the brain, and it argueth also a choleric matter, of the which be caused subtle spirits, and therefore such be witty in ungracious works, and be thieves, nidiottes, (and so covetous) that they desire all things, and thorough their concupiscence, they be luxurious, and peradventure understanded of the immoderate desires, & not by the power or virtue of the matter. The ears bearing or hanging very great out, (as Palemon sayeth) declare foolyshues and garrulity, and to be also covetous. The ears also as they were cutted, and very short: declare (as Loxius sayeth) a dyverle deceit. The ears fashioned, that the connexed lines semicircularlye, be in the middle somewhat flat toward the centre, and of mean bigness, which may agree decently to the head, do witness a goodness of nature in that person. And the ears over round: declare that person to be unapt to learn or to be taught. The ears long and narrow: declare enviousness. The ears hanging flat to the head: declare dullness, & slothfulness, as Albertus affirmeth: note also, that small ears declare short life. and to be perfect of hearing, thorough the virtue of heat. The ears very great and far bearing out as conciliator saith, declare foolishness, garrulity, and imprudency. And Ptolemy the Philosopher sayeth, that he which hath thin and dry ears, shall never have substance or be rich, and it deciadeth a very choleric complexion, of which proceedeth an exhaust intention in congruent operations, and argueth also most instability.   

Of the throat. The. xxix. Chapter.  
THe throat clear, whether it be lean, or fat, declareth that man to be vain glorious, envious, fearful, lascivious, lightly lying, congruently wary, much Ireful, and long dysdaynfull.  
The throat lean, and thin, and in which the veins appear: declareth that man to be of an evil fortune, weak, slothful, a gross feather. soon crediting, and convertible to good or evil.   

Of the significations of the neck. The. thirty. chapter.  
first the neck great, not by reason of the fleshines, but by reason of the bigness of the bones & sinews: be strong. likened to the masculine kind (after the manners of the mind he undrestandeth) because the male in his kind, hath a great neck, and lively: The neck mean, between long and short, declareth a hot complexion, & boldness. The neck long, and slender, likened to the feminine kind: when the neck is great & lyveliy, as I have above said argueth fortitude of the brain, & by the consequent, calidity of the heart, like as there be men, in their kind.  
The neck great by fleshines, and not by reason of the magnitude of the sinews, and bones, and as. Rasys addeth to, stiff and strong, be Iracundiouse: and likened to the apparante congruency in Ireful bulls chafed, which then inspeciall have such a disposition of the neck: and as Rasis addeth to, be also hasty in their doings. The neck sufficiently big, not by reason of the fleashlynes, but by reason of the sinews and bones, and congruent long also, be hardy, compared to the lion, and this is especially true, when the head, and neck be proportioned so, that it is also of a mean magnitude, as the same Constantine affirmeth. The four me of the head, if it shallbe of mean bigness. and the neck somewhat great, declareth the goodness of the complexion and disposition, but if the head shallbe small, and neck great, declareth abundance of matter, and his superfluousness, and the lack also of the informatyve virtue and such a head as it is said is fatigated, by much pain, and unquietness of the head.  
The neck very long, and thin, be fearful, compared to the heart, but yet that man which hath assender and long neck, bearing it up straight, is not, so much fearful, as the heart. The neck very short be deceitful and wily begilers or full of wiles, compared to the wolf. And this sign is taken, by the manenr apparante in men, and beasts, for men intending to go closely in a matter not to be seen, draw in the neacke, and so appear the shorter: as the like may be considered in the cat, when she stealeth upon the mouse Some say also that the neck long, declareth long feat, and the neck slender, slender feet, wherefore then neck hollow and flat, declareth debility of the sinews, and sicknesses, after the conjoining, but the neacke much fieashie declareth him to be a liar, using most filthy excess, and the neacke mean, witnesseth goddnes: And the nape of the neck next the head, when it shall be hairy, witnesseth that man to be strong, and hardy, because it declareth calidity. The neck longhaving a middle part, declareth malice in that parson: and they say also, to be a fool, weak, fearful, & a loud clatterer, but great with a certain proliritie not very fleashlye, argueth that person to be strong, and stout. The neck stiff, and strong, to be Iracundious, hasty, unapt to be taught, and the virtue of the mind, and the humanity also negatively (they say)▪ to concur to such an operation. The neck weak or lose, that it seemeth to hang, unable to endamage and to be deceitful it declareth. The neck great and fleashie, with a certain shortness, declareth him to be a fool, and a great feader. and when between the conjoining of the shouldr● points, and beginning of the neck, shallbe a certain bearing or bunching up, as of the knots growing sharp, Cocles noted those parsons to be proud and haute of stomach, for the more part. The neck declining: un apt to be taught. And bearing the neck to much upright, declareth him not alonely unapt to be taught, but also high minded, and disobedient, receiving no admonition. The neke bending upward, to be haute or proud, stubborn or ungentle, and void of all honesty. The neck bending to the parts of the breast, declareth that man to be much encumbered with the thoughts and cares of the mind: but sublime with nigardshyp, and sometime with malignity: of the neck shall decline to the left part: to be a churl and doggish. The neck stiff, and great whether it be long, and that it styfiye bendeth: argueth him to be a greedy catcher. The neck crooked after the latitude of the body, fro the right or left side, argueth him to be deceitful, a wary talker, and unfaithful: as Arystotle affirmeth, eschew utterly his company, which is wry necked down to the Joining of the shoulder points, for such be ungracious, dissemblers & deceateful, as Cocles noted the same in melancholic parsones. The neck meant between long & short, be endued with algood virtues. The neck long, declareth that man to be simple, not secretee, fearful, weak, envious, a liar, deceitful, indoctrynall, and soon convertible to good or evil. The neck short, declareth that man to be wary, somewhat sparing, deceitful, secret, stable discrete, ita cundyous, ingenious, of a great understanding, congruently strong, loving peace or quietness, and government, and fearful in all things.   

Of the colour of the hole body. The. xxxi. Chapter.  
ANd that which we have spoken or declared of the membres, is the like to be judged of the hole body. For if thou considre the body in the feeling thou shalt promptly know the quality, or complexion thereof. Wherefore the body saved and slender, and the skin clear with softness of the flesh, especially, if somewhat ruddy about the knees, declareth that person to be sanguine of complexion The body white, fleashy, and saft, declareth that person to be Phlegmatic of complextion. The body fuskyshe or swart or reddish, declareth that person to be choleric of complexion. The body bleak, blackish, pale or palish, declareth a melancholic quality, or ad ust choler: Even so the body wrincled, having great or many sinews, and thick skinned, declareth that person also, to be of a choleric complexion. The body slender, and the skin thine, & white, to be phlegmatic, and weak. Further of the knowledge of divers complections. The colour white, and as it were inward clear and reddish, declareth equally a common quality, and such a colour ought to be (as it were) thorough out the hole body, naturally, well disposed. There be three places in which the virtue of colour is showed. First in the face, secondly in the hands, & thirdly in the breast. If such a colour be fierte red, declareth him to be Idle, especially if his eyes move fast. If such a redness be fuskishe or swart in colour, declareth a gross blood, and to be a deceiver: such a colour of Albertus is named (Inopos), which is a fiery, dark red: but such a colour may very well be named a devilish colour as the like was noted in one. If such a read colour▪ draw near to grins or as it were to grains more them to whiteness, declareth black choler, and his qualities: and if to subtle cit●innes (as it were to whyttynesse) which is wont commonly to be in healthful persons, and this without great matter, declareth the shedding of nature, with the loss of the spirits (and especially this) if the eyes be, or stand deep, and movable, such than be taken or ravished with the passion of love, which undoubtedly (as Locles sayeth) is a grievous sickness. The virtue of such love is this, that it extincteth virtues, and dulleth or darkeneth understanding, causing lechery, making the fearful bold, and the sober in manner frantic And if whiteness shall abound, and that readnes so little that it can scarcely be seen, declareth a Phlegmatycke condition, and such a colour was wont of the authentics to be named a clayishe colour. And if to this colour, be redu●s admixed to, declareth an evil Phlegmatic, and his conditions: and this colour is named a leadyshe colour, commixed with swartyshe and grenishe colour, & this is the outwardest degree of a malicious complexion, that is, that heat declareth the mortification natural. The feeling temperate and good cosysteth in the dew proporsyon of the first qualities, and more approacheth to calidity and ienyty, than to coldness or aspernes, and more to fleashynes, then to leanness: such a feeling verily argueth the goodness of the complexion, that is, the equal complexion with the goodness of the wyite, and understanding.  
The veins very large and apparent, declare a choleric parson, and his conditions. The veins narrow, and as they were flat, and sometime leadish in colour, declare a melancholic nature or complexion. The veins deep in the body, seem to declare a Phlegmatic nature. The veins in due proportion apparante and notable, declare a sanguine nature  

Of the shoulder points.  
THe shoulder points lean and small: declare that man to be weak, fearful, peaceable, and may not endure to labour, soon crediting, and to all things convertible.  
The shoulder points large and great, declare that man to be strong, to much constant or hard to be moved, faithful, of a gross wit, and feeding, simple, a painful labourer, sufficiently feadig, and soon quieted.  
The shoulder points croaking inward: declare that man to be wary, slothful, secret, ingenious, and a surmiser.  
The shoulder points flat and broad, declare that man to be simple, a sparer or niggard, laborious, modest in all his doings, especially in tongue and feeding, quiet, soon crediting, and convertible to good or evil.  
The shoulder points unequal, as the one greater than the other, declare that man to be slothful, of a dull understanding▪ of a gross wit & feeding▪ sipie, of a dull capacity, faithful, bold, a niggard or one hard to be moved, and sometimes an utterer of secrets, false, and not crediting one.  
The shoulder points very high standing up, declare that man to be in manners of an open life, envious, simple, vain, a liar, unstable, bold, inverycundiouse, and a brawler or quareier.    

Of the Phisiognomye of the arms. The. xxxii. Chapter.  
OF the arms needeth not much to speak seeing there is none so slender witted (as I Judge) but that can readily say, and Judge those men to be mighty and strong, which have well brawned arms, or great sinews and many: which make a body strong. Contrary, the skin fleshy, and the sinews not so diverse land many to be seen, declare such to be Phlegmatic, and sanguine, & prove to cowardness. The arms monstrous long, declare boldness, fortitude, & ignobility, and with this short life. The arms crooked, in respect of the stature, or great boned, declare those persons to be unthankful, shameless, covetous, ill reporters or backbiters, envious, haute or proud, and not much differing fro them, which have hairy arms, which also be proud or reproachful, veneriouse, wielie, crafty, unstable, and talketyve or full of words. When the arms shallbe so long, that they reach to the knees, argueth subtylnesse, arrogancy, and covetousness to reign or govern. Aristotle also sayeth, that these signs declare boldness▪ goodness, with largeness in expensis, & such king Alexander was thought to have. The arms so monstrous long, that they reach to the thighs, declare that those persons be ungracious, Joying in other men's harms, and envious: and many authors say that this sign declareth fearfulness, ignorance, and a lover of discord. He which feedeth so greedily, that he bringeth the mouth to the meat, & not with the hand decently, for the evil fashioning thereof, and for the shortness, and crookedness of the arms, declare those persons to be malicious, and envious. The cubits of the arms slender and lean, if they shallbe weak, declare him to be rude, & unapt to be taught. The arms great in the bones, sinews, & flesh, declare a strong and mighty nature. And if the veins appear, declare a hot complexion, when the arms be great, by soft flesh, declare a feminine nature.  
The Phisiognomiers say, that the arms very hearye, declare that person to be luxuryouse, Aristotle sayeth, that he which when he talketh moveth the arm much, by the moving of the hand: declareth that person to be envious, eloquent of speech, and a deceiver. And he that refraineth to move the hand the like, is of a perfect understanding, well disposed and witty of council, or a witty counsaylet.   

Of the significations of the breast and ribs. The. xxxiii. Chapter.  
THe lion is not alonely known strong but also bold by the breast, as they especially Judge which write of the natures of beasts: even like by that conjecture we name that man to be strong and bold which hath the breast well bearing out, and to be luxurious, malapert, or wanton in ask, or ill tongued, lascivious of talk, haute or proud, Iracundiouse, and somewhat spating.  
The breast bushy of hear, and in the seling hot, declareth that man to be choleric with his quality, that is to be bold, obstinate, and much Ireful.  
The breast naked and bare of hear, declareth that parson to be cold, and Phlegmatic of nature, and inqualitie fearful, and slow. The breast unequally hounching ht●h out: on the ton part, we find such parsons to be marcialies, wily begilers, & prone to all wickedness, to be naturally vain or liars, and hypocrites. Even so they which be red on the breast up to the throat we find to be Ireful, contencyouse, presumptuous, haute or arrogant, inconstant, but yet fearful. And that breast we Judge most comely, which is meanly filled with flesh, and meanly hairy, for this declareth that person to be discreet, prudent, and of a good nature. They which be well ribbed & strong after life, be compared to the masculine kid. And they which be weak & small ribbed, after nature be likened to the feminine kind: & they which he compassed about the ribs with flesh bearing out like as they were blown: declare those persons to be talkative, and foolish talkers, compared to the ox & frog. Note also that the ribs of the feminine kind be narrow and small, and the great guts also for the lack of natural heat. And the man, the contrary, by ●●s great heat.   

Of the Physiognomy of the hands. The xxxiiii chapter.  
FOr as much as hitherto I have used an order in the phisiognomating of the members, and that by the hands may diuerse●ye be noted, I will therefore speak somewhat thereof. And first as Aristotle saith, the greatness and shortness of the fingers declareth paucity of matter, and a Phlegmatic complexion and that nature may not direcie, of which the spirits be not like to nature, and then they be foolish: and the like affirmeth Rasis, conciliator, and the Philosopher Ptolemy. Formica worthily saith that the greatness of the hand, cometh sometime by much labour, and therefore they which labour much have great hands. And sometime it cometh by nature and then by the grins of the bones and sinews or muscles, such a person whether it be man or woman, be naturally strong, and sometime also it proceedeth by the grossness of the flesh, and then such be drunkards, luxurious and naturally vile. Also he which hath great hands and the fingers at the tops sharp or small such a parson is covetous, & false: understand also, that the forefinger, middle finger, ring finger, and ear finger, have three Jointes a piece. If therefore, in each Joint, shall be but one line, he shall die suddenly: but if there shall be two lines in each Joint equal distant, declare a happy sign, and to be an honest faithful man. And if in the middle Joint of each finger, shallbe but one line, and in the other Joints two, such a person shall s●ese one of his eyen, and these hitherto Formica. Ptolomy sayeth that the hands great, and thick skinned, declareth that man to be disquieted in mind. Rasys sayeth, the hands light and subtle or thin declare much wisdom, and a good perfit understanding, and subtleness of the humours. The hands slender and very long, declare tyranny, and foolishness. Ptolemy the Philosopher sayeth, that the hands of diverse colours, declare that man to be luxurious or cruel.  
The fingers also over thin, declare foolishness. Formica sayeth that he which hath the fingers at the top broad, such a person is faithful, & a good companion.  
The table in the hand large, and the fingers slendre, that is long, such a person is subtle in a natural work, and given to play on Instruments.  
The table in the hand small or narrow, and the fingers great, such a person is given to write well or perfectly. And such a person shall die of an aposteme.  
He which hath the hands not over great, nor over small, but well proportioned to his body, such a person is more congruent in all his mischancis or accidents.  
The hands small, such a person is feminine, in his doings, and is also unsatiable, and hateful, and now loveth, and now hateth, and seldom or never there is any confidence to be had in him.  
He which hath great and fat hands, such hath a dull wit. And the woman having such hands, desireth much veneriouse act.  
He which hath slender hands, is nimble and ready in his doings, and much desireth women.  
The fingers hollow, and ill fashioned, and not con●oyning well together, is an evil person, talking larger liar than he will do, and full of untruth. He which hath the fingers segregate, and not lying straight out, declareth misery, and poverty.  
And the reason of this is, for the improportion, which presupposeth not there a good and perfit understanding, but an evil, and inordinate.  
The fingers small, declare that person to be a fool, a dullard, and envious.  
Morbeth the cardinal in his chyromancye sayeth that the fingers long, and thin, and well proportioned together: declare a good wit, and especially in handy crafts.  
And it declareth also an evil governance, whereby they be alway miserable, and needy, and this Cocles many times noted in needy persons, that lived by alms.  
The fingers very short, and little: declare them to be strong, and fuffyciently wary or witty: but this alonely is not to be affirmed.  
The hands gross or fat, and the fingers over short: declare that man to be a false deemer or perjurer, a thief, and full of wiles: and the hands croaking in, and thin, declare that person to he a glutenouse feader and talkative: Certain say that the fingers flat and small, and the palm of the hand crooked, declare that man to be envious, a fool, an innocent of wreache, and covetous: and the reason of this is, because the grossness declareth abundance of the matter, and somewhat of natural heat, not mighty above the degree, by which is declared an earthly dry man and rude by reason of over much dryness, and a fool for the lack of natural heat and moisture proportionable, and by the consequence to be covetous, for the crookedness thereof: Abuser in his small work of chiromancy saith that the woman which hath small or 〈◊〉 ●●e hand●● and the fingers gross at the tops, declare a rude wyt●●▪ and a notyse to be ●u●u●●ouse.  
And those women which have a short pa●●e, shallbe grieved with the straightness in the ●e●ue●ie of child.  
A certain author sayeth, whose name Cocles knew not, that the hands short and knotty or bounching out and thin, declare that man to be a Jester, and bluttonous feader.  
And the cause of this is, that the end of the sinews which through dryness is drawn together, and bendeth inward, is thereby knotty.  
When the top of the ear finger, shall not reach to the upper Joint of the ring finger, declareth that person assuredly to be a bastard, which Cocles very often found true. And if the fingers bend in the tops: declare envy, and covetousness, and such be wary, and false of promise, compared to the ape.  
But when they bend inward, contrary wise, If the thumb towards the fingers, and the fingers toward the thumb incline, declare malicousness, and covetousness.  
He which of a custom or customably, holdeth the hand ●●rayghte out, and the fingers like extensed a length, declareth that man to be talkative, fearful, and vain.  
He which alway beareth the hand close shut, declareth to be vn●itifull or violent, and Iracundiouse. The fingers small and thin in a man declare him to be an idiot, If short and gross, declare boldness, and envy: and the fingers comely made, fair of form, and of sufficient length, declare good and honest manners in that person. He which in speaking moveth and clappeth the hands much together, and useth many gestures besides, declareth to be eloquent envious, and a begiler. Certayne say (as Hermes) that the trembling or quavering of the hands, in a healthful young man, declareth to be soon and lightly angry or moved to ire. And this proceedeth by great heat, and commotion of the spirits But if the trembling be very strong or fast, it is a token of a vicious complexion, and that such a one willbe or is angry for a trifling cause, melancholyke, desiring diverse things, and covetous or envious. The hand hollow, with the tubercles fair, and the proportion of the lines like semly, promise long life. And if it be contrary, contrary Judge. The fingers in what form they be, with the Joites gross, declare misery & misfortune as Cocles hath very often noted it. Albertus and Conciliator says, that when the fingers be so well filled with flesh, and perfit round, that holding them up thou cannot see the element thorough them, declare that man to be covetous, and envious: And if the fingers rightly bend towards the back of the hand especially if they be thin, declare that man to be unjust, subtle, and ingenious. And he which of a custom when he walketh, holdeth or beareth the thumb thrust within the other fingers: declareth to be covetous as Cocles noted the same in a country man of his. The fingers also long declare the ears of the liver to be long, and the magnitude of the fingers, declareth the magnitude of the ears of the liver. And the smallness of the fingers, declare the smallness of the ears of the liver.  
If any have ruddy hands, whether it be man, or woman, declareth that person to be sanguine and luxurious, as Formica saith: Ptolomy sayeth that he which hath the upper joints of the fingers gross and bending or turning up, such if they shallbe then rich, in continuance of time after shallbe poor or by some other infortune they shallbe hindered: further he sayeth, having the hands crooked in length, declare him to die a violente death: These hitherto of the Phisiognomating of the hands for this time suffice here.   

Of the belly, back, great guts, and haunches, with the legs to the fet. The. xxxv. Chapter.  
OUr matter requireth not much to write, what each man may Judge by the beliye, back, and great guts, although they be principal membres of the body, by which might much be noted and Judged: but notwithstanding what is necessarily to be spoken of them in brevity shallbe showed. first the belly hairy and rough to the navel: declareth that man to be luxuryouse, bold, hardy or stout, prudent, of a great understanding, studious, wary, and sometime hardly fortunated.  
The belly lean, and thin, declare a hot and choleric complexion, and often times also a melancholic complexion.  
As they for the more part, which have fat and corpulent beliyes, and yet very witty, and this by often experience, we find true. He also which is fat or well brawned about the belly, and that the belly bear not much out, is Judged strong after nature. He commonly which by some accydente, as by fasting, or sickness, or by some other accidental cause hath a lean belly, is Judged unapt to be taught tender, and weak: And so long as he continueth in such a passion, he declineth to the feminine nature. Aristotle in his secrets to Alexander writeth, that he which hath a great belly, is undiscreate, foolish, and light minded, loving and delighting in veneriouse acts: but the belly mean, and the breast decently straight or narrow, declare to be a man of a singular understanding, and witty of counsel or a good counselor▪ Aristotle sayeth that the back bone, great and well brawned, and strong declareth that man to be strong and might in stomach, compared to the masculine kind. And the back bone narrow, straightly brawned & weak, to be weak, compared to the feminine kind: wherefore Rasys sayeth that the largeness of the back, declareth fortitude, arrogancy, and vehemency of Ire.  
The crookedness of the back, declareth the maliciousness of conditions, and overthwartness in manners.  
The equality of the back, is a good sign, Conciliator sayeth, the back large, strong, well brawned, & boned n, declare a manly nature: & contrary, a feminine nature. And who that is croak backed if it shallbe soft in flesh, bearing up to a hill, and that any by that be narrower, as it were to a waste about: this man excelleth in virtue, having a studious desire in hunting.  
They say also that the crookedness of the back, declareth the overthwartness in manners. The back large unextensed, declareth fortitude, arro gancie, fierceness or furious hastiness in anger. The thinness of the back declareth that man to be of a wayward nature. Further the back bone large at the neither end to the buttocks, and saved compassed or brawned with flesh, declareth that person to be effeminate, compared to the woman. But if the back bone be long and end sharp: declareth that man to be libidinous, moderate in manners, and fearful. Certain say, that the back hairy, lean, and much bearing up, fro an equality of the parts: declareth that man to be invericundiouse, malicious beastly of an evil understanding weak, & not long enduring to labour, and slothful.  
The back great or broad and fat: declareth that man to be diverse, slothful, & of much deceit.  
The back thin extensed, and lean, declareth that man to be weak, and of light cause fearful, vain, a brawler, and of much credulity.  
The back from the shoulder points down to the waist or geardel stead short, and sufficient large, such persons as Cocles hath very often noted it, be swift and pressed in coeting.  
Certain of the Philosophers admonish us, to beware of those persons which have the back much bunching out, for such especially be given to do mischief and harm, and most in defaming, backbiting, and envy.  
The haunches express the like, in manner of the former: for if the haunches be flesh, and fat, and that the legs, down to the feet be also fleashy: declare boldness, and strength.  
He which hath bony haunches so that the bones bear out and well sinewed: in such manner that the haunches be great by especialler cause of the bones and sinews, them of over much fleashines: declare that man to be strong, & bold. Rasis also sayeth that when the bones of the haunches shall bear out: declare boldness.  
And this Rasis meaneth, when the haunches be well brawned and bending to the siluester part, which is a notyse of fortitude, and such run quick and swiftly, and be also great iourn●ers: as Cocles hath noted it. Mthell the Scot sayeth, that the haunches well brawned, declare that man to be strong, hardy, and no less proud: as appeareth in the stone horse, cock, and falcon. Also he saith, that having the haunches bony, but yet in such wise that the bones be not great & much fleashy, with the smaines of the sinews: such be weak referred to the feminine kind.  
To this Rasys sayeth, that when the haunches bear out through much flesh: declare debi●itye of strength, and looseness of the members.  
The hip or huckle bones tending outward (as Consi●ator saith) declare virility and fortitude: except effeminate fleashines happen to hinder the same. The siendernes or smallness of them: declareth that man to be a lover of women and to be fearful, with weakness of the body. The shanks well sinowed, strong brawned or muscled and great, not by reason of the fleashines, but rather by reason of the greatness of the bones, and sinews: declare that man to be strong after iyfe, referred to the masculine kind. The shanks thin or lean, and sufficiently synowed: declare that person to be luxuryouse, light, and unstable in his movings: and this notyse is taken by birds having the like shanks. Which because they be light after nature, & unstable, have little of the terrestrial substance or gravity, but much of the Aerial lightness. The shanks lean without the sufficiency of sinews, declare that man to be fearful, as cociliator affirmeth. The shanks over great, by reason of over much fleashines, and as it were indistinct, that is with equality or all a like, so that about the ankles they be fleashye and fat, as women be, be named weak, and unshamefast, as appeareth above, by the signs insensible. When the grossness or fleshines shallbe about the ankles, declare that man to be gross and foolish of nature, as Rasys sayeth. And Aristotle writing to Alexander saith, that the thinness or leans of the shanks declareth that man to be Ignorant or simple, And the greatness of them, declareth that man to be bold, and strong.  
The shanks all a like, as they were swollen down to the ankles of some disease, declare a filthy intemperament.  
The shanks soft in flesh, be signs of a feminine nature.  
The shanks lean, and sufficiently synewed, and rough (after Aristotle) declare an ardency to venerous act: For that their nutrimental matter, is altered into sperma in them, and likened to birds.  
The shanks superfluous, and indistinct or ill fashioned, declare that man to be odible, and unshamefast. Note also that the shanks very hearye, with the multitude of hear about the privy members, declare an ardent desire to veneryouse act, for such be compared in nature like, with brute beasts.  
They that be much hairy fro the haunches to the feat, declare to be much given to coeate.  
The feet great, by mean they be well sinowed & muscled, and that the muscles and sinews, appear in such manner, that the greatness be, by reason of the bones and sinews, and not by reason of the abundance of flesh, such be judged strong after nature. Rasis sayeth, the feet much fleashie, and hard, declareth that man to be of an evil understanding. Aristotle in his secrets writeth that the feet fleashye, declare such a person to be foolish, and a lover of Injury. And the feet small, and light, declare that man to be bold, and strong. Rasys also sayeth, that the feet small, and beautiful, declare that man to be a fornicator, and sporter and maker of mirth, alway merry. The nails of the feet croaking like to hawks talons be judged greedy catchers and unshamefast, in manner living like as the hawk after his pray. Cocles always marked such persons, which had the like nails on the toes and fingers, to be of a choleric complexion: And found it a laudable notyse, in worthy warriors, & in such as use martial aries. And such people Aristotle meaneth to be naturally unshamefast or over bold, thieves, despoilers, and fyithy talkers. And he nameth the martial, thieves or warriors, because they, which give their industry holly to war faring, be robbers, and wily begilers arraigning substance or bouties, whether it be in right or wrong. Of women's feet, is here what to be noted; as they which be long footed, be apt to the procreation of children, and by their rote also (as the Philosophers say) may be known which be aptest to coeate, with many others more, which for the displeasure of god in the uttering of them, I omit, desiring thee gentle Reader to bear with me ther●●.   

Of the hole stature of man. The. xxxvi. Chapter.  
WE may here somewhat Judge of man's stature. And first for an example we read in the histories of one Maximinus' Emperor, which was a man of a huge parsonage, and stature, and yet named or reasoned for a sole. Of whom arose this proverb. (Climacis egiptia, et Caliga Maximini) which proverb briefly to say, is applied to such as be of huge stature & parsonage, having eun conditions or properties, & that for their manners, had in contempt of all men. But what needeth to recite this, seeing we see every where (saith Indagines) that such which be of so huge & strange stature, be not of the wisest, or very nidiottes, & this most especial, if they be lean long bodied, and crane neaked, or neaked long like the crane. Of which sort, Indagines noted in the court of Frederick the third, and Charles, Emperors, marvelous lean, and tall, very froward, and stark foolish: nor they much differ not fro these, which go much stooping or crookedly, whereof the old proverb (If I may so say) might here be renewed, which is, I have seldom seen a long or tall man, witty, or a little man, meek and patient. But to be brief, that man which is of a mean stature, and comely or reasonable fat of body, and in qualities honestly nurtured, declareth to be ingenious, circumspect, and with expedition doth his businesses. Further, the stature long and sufficient straight and more lean than fat, declareth that man to be bold, cruel, proud, clamorous, vain glorious, long angry, or furious in anger, to much constant or hard to be moved, presumptuous, not soon crediting things heard, an often liar & in many things malicious The stature long and sufficietly fat, declareth that man to be strong, lightly unfaithful, false, of a gross wit, a niggard wary, unfaithful, and a surmiser. The stature long lean and thin, declareth that man to be sapyente, vain, a liar, of a gross feeding or feader, importunate, to wished things soon crediting, weak, slow in doing things, and very self-willed. The stature short and gross: declareth that man to be vain, fearful, suspicious, more foolish than witty, of a gross wit, and congruently serviceable to one, soon crediting, and long continuing angry.  
The stature short and lean, and sufficiently straight up, declareth that man to be naturally wary, ingenious, a sparer, proud, bold, secret, fatigable or a much provoker, vain glorious, congruently sapient, of a good understanding, and very often surmising, The stature declining or falling forward (not caused thorough age) but by nature: declareth that man to be wary, secret, dull, of a gross feeding, sharp or cruel, a niggard, laborious, long bearing anger in mind, and not lightly crediting. The stature bending backward, declareth that man to be a fool, of small understanding, a gross feeder, vain, of an evil memory, and lightly convertibleto good or evil.   

A conclusion or brief rehearsal of the whole art of Physiognomy.  
Now let us reduce all these matters afore spoken, to a conclusion: Although these afore rehearsed appear sufficient. Wherefore to be brief, let us pronounce of all the members throughout the body, and first of the eyes. They which have moisty, clear, cheerful, and quavering eyes: declare them to be honest conditioned and merry. And that these may the readyier appear, we shall set them forth orderly as it were in a table, what every member declareth, which we have placed here under.  
FIrst the eyes moist, clear and smiling: declare that man to be merry, well mannered, and circumspect in his life. The eyes steadfast of sight, some what red, and very great; declare that man to be a glutton, and lecherous. The eyes small, somewhat moving: declare that man to be covetous. The eyes great: declare that man to be crafty and a beguiler. The eyes steadfast of sight: to be deceitful or crafty. The eyes moving to & fro: declare that man to be seditious, suspicious, unfaithful or trusty, & a boster. Broad eyed: declare that man to be dull witted, a sluggard, fearful, a coward, honest and trusty, & drunk with wine. Small eyed: declare that person to be unshamefast or shameless. The eyes covertly quavering (as it were) to be unjust. The eyes not a like, and small: declare that man to be deceitful, and a flatterer. The sight of the eyes turning near the nose: declare that person to be veneriouse. The eyes broad and running, and the sight moving to and fro: declare that man to be Ireful. The eyes drier than they afore: declare that man to be changeable, wily, and expert. The eyes twinkling as it were: declare that man to be shameless. The eyes black and clear: to be a just and upright meaning man, witty, and libidmouse, and of knowledge. The eyes round about green: declare that person to be deceitful, unjust, and a thief. The eyes moisty: declare that man to be high minded, able to perform that he promiseth, upright of counsel. The eyes great and quavering: declare that per son to be mad, light or idle witted, and a glutton. The eyes having many windings or wrincies, hollow, and dry: declare that man to be a foreseer, and a betrayer. The eyes standing high out, great, clear, pure, and moist: declare that man to be witty, studious and a lover. The eyes watery and running, if it come not by sickness: declare him to be a fool. The eyes dark of sight and dry, to be very faithful. The eyes quavering as it were, large, moist and clear: to be a man of singular knowledge, haute of stomach, furious in anger, hardy of courage, and a boster. The eyes black and resplendent: declare that person to be fearful, and most wicked. The eyes round about swollen as they were, and crude: declare that person to be a glutton, and hateful. The eyes very small, and hollow: declare that man to be covetous, and a crafty begiler. The eyes cheerful of look, and of a like bigness: declare that person to be prone and apt to laughter, gentle, and godly. The eyes moist: declare that man to be a good counsellor, sad, gentle, and studious for the more part. The eye lids parting: declare that person to be a lover, and loved. That man which winketh with the eyes: declareth to be a deceiver and thief. That man which hath bleared eyen: declareth to be libidinous. The over brows large: declare that person to be efftminate. The cye lids playing often, declare that man to be an adulterer.  
The forehead narrow, to be a fool. The forehead long, to be studious and apt to be taught, or high, or as it were swollen, and round, to be crafty, mutable, and a doer of injury.  
The forehead full of wrinkles: declareth that man to be burdened with cares.  
The forehead round to be envious, and deceitful. The forehead large, to be free and liberal. The overbrows hearye, to be a stammerer. The eye bries streatching to the Temples, to be nasty, and beastly conditioned.  
The face plain or even filled with flesh, to be full of strife. Not full faced, to be Iniuryouse, rude and nasty, leaner faced, to be witty. The face fleashye, apt to learn, sad of countenance, to be a fool, mixed with wisdom.  
The cares wide open, to be a nidiote. The ears very great, to be simple witted. The ears small to be a fool. The ears as they were four cornered, to be learned.  
The nose sharp, to be Ireful. The nose fleashye, & soft, to be evil mannered. The nose bowing to the mouth like an hawks bill, to be honest, strong, learned, and apt to be taught. The nose great, to be gentle and friendly. The nose small to be a deceau●r.  
The nose flat, to be lecherous, wyllful and pleasant.  
The nostrils steafe, to be mighty and strong. The nostrils round, to be fierce. The nostrils divided a part as they were, to be quick witted, iustye of courage and mearye. The nostrils narrow and round, to be a fool.  
The mouth wide, to be full of strife and a fighter, fierce, and bold. The mouth very great or large, with the upper lip hanging far out, to be a glutton, wicked, a babier, fool hardy, overthwart, and duli witted.  
The lips small, thin, and subtile to be Eloquent. The lips thin in a little mouth, to be effeminate. The lips fleashye or thick, to be a fool  
They which have teeth like to a dog, bearing out the lips, be contumelious, or use to speak rebukefullye, and not to be trusted.  
The throat bowl asper, to be a trifler, and of little wit.  
The throat bowl, far fro the shoulders standing, large and extenced; declareth imbecility of mind. And mean to be mannered and strong.  
The neck long, and slender, to be fearful, and evil mannered. The neck fat, and long, to be furious, fearful and obstinate.  
The neck mean between both, apt to learn, strong and virtuous.  
The neck fat, to be rude, rude speakers, and dull to learn.  
The neck rough to be contumelyouse. The neck short, to be fool hardy. The neck bendyng● in, to be negligent, and covetous.  
The neck bowing to the right side, to be reasonable of conditions, but bowing to the left sydeto be a rioter or ruffian, and a fool.  
The breast great to be a man worthy commendation.  
The breast large, to be hardy of courage, bold, and in whom resteth honesty.  
The breast small or narrow, to be fearful.  
The breast corpulent or fat, to be furious, and cruel.  
The paps hanging down fro the breast: declare that man to be violent & unadvised of that he doth. The belly great, to be undiseret, foolish, proud and lecherous. The belly straight, and broad breasted, (to be one) whose mind may be perceived, and a maker of agreement between man and man, or man and wife, & a counsellor. The back large, to be gentle of nature: and the back and breast indifferent broad: to be worthy praise. The back corked or bending: to be a niggard and covetous. The arms very long: to be bold, gentle honest and strong. The arms short to be a sour or worker of discord, & lecherous. The hands very short: to be gross, and rude mannered. The hands narrow in the middle part, and broad at the upper: to be in his first age a wasteful spender, in his middle age covetous, and in his old age, a spender or liberal: And some at that age be riper of counsel, & covetous in that old age. The hands & fingers, fat or fleashy to be a thief. The hands small: to be mutable, wily, and expert. The flat or palm of the h●des to the fold broad, & the upper part narrow: declareth that man to be a rioter in his first age. The legs slembre: to be dull of knowledge. The legs gross: to be bold & strong. The legs larger to be mighty & strong The legs having great or many sinews: to be strong The legs short and fat: to be furious and cruel. The legs crooked, and hollow or bending in the neither part of the legs: declare those men, to be evil. The legs soft and high pouffed up: to be well instructed in good manners. The shanks or legs fro the knee down with the heel asper or rough, fleashy and short, and with the thighs fat: declare those men that they shallbe ●●naticke. The feet fleashy: to be foolish. The feet small and light: to be dull witted. The feet naked, or dare of hear: declare a most perfect notice of impotency. And much hairy to be luxurious and bold.  
Finis.