A DISCOURSE ON THE PRINCIPLES OF CHIROMANCY.  
By Monsieur de la CHAMBRE, Counsellor to the King of France in his Counsels, and his Physician in ordinary.  
Englished by a Person of Quality.  
LONDON, Printed by Tho. Newcomb, and are to be sold by Tho. Basset, at his Shop in St. Dunstan's Churchyard in Fleetstreet. 1658.   

An Advertisement TO THE READER.  
THe Discourse I present was not as you may imagine, a Design made for Pastime, or which I undertook merely to satisfy the curiosity of one of my Friends; besides the care I took to content him, I intended to free myself from the Obligation I had contracted with the Public; and I did believe that with one and the same thing I might pay a Debt, and make a Present. If you remember, Reader its long since I engaged myself to bring to light, The Art to know Men, whereof I have already published some Treatises; and as a Debtor that hath Credit, because I could not pay all in ready Coin, I endeavour by degrees to acquit myself as it comes into my hands; it's without doubt in the same bond with that of my great Debt, since its part of those Preliminary Discourses, which serve as an Introduction to the whole Science; for as it is composed of several Pieces, and that Metoposcopy and Chiromancy are not the least considerable; this work examines the Principles thereof, and in my opinion demonstrates by Solid Reasons and Observations drawn from Physic, that they are far better established then till this present most men have believed. It's very likely, that the search of so hidden a thing, wherein Cardan, Appomensis, Achillinus, Patricius, and so many other great Men have laboured with so little success, may provoke you to the curiosity, to know how well I may have succeeded herein; nay I ought even to hope, that if I do not altogether satisfy thee, the difficulty of the undertaking, and the courage I had to attempt it, will cause me somewhat to deserve thy approbation, or at least excuse; nay, I must require one of them, if thou desirest from me those other Treatises which with this are to make their Entry and to be the Frontispiece to that Miraculous Art which I have promised; otherwise thou wilt exempt me from the pains I should take to finish them, and thyself from the troubleto read them.   

TO Mr. BEJET Doctor in Physic.  
SIR,  
WHen you solicited me to set down in writing the entertainment which we had together touching Chiromancy; and that you endeavoured to persuade me, that the public ought not to be deprived of what you heard me speak on that subject; I remember myself of what Socrates his friends desired of him, that he would give leave his picture might be drawn, and the confusion he was in after he had satisfied their desire; for before, those defects which Nature had placed in his face, were scarce minded till then, when presently they began to find them out, and after they were presented on the cloth, they were even decided. The same without doubt will happen to me, when I shall commend to paper those Discourses, the recital whereof you assured me was so pleasant unto you. They will no longer have the grace of novelty, which then they had. They will not be accompanied with those delights of walking, and conversation which rendered them graceful; and appearing now to the eyes, whose judgement is far more severe than that of the ears, they will have no defect which will not be remarkable, and which will not burden me with shame and regret for having obeyed you. What will then become of me when I shall have other Judges besides you, who are my friend, and who are curious in those kind of Sciences? and when I shall find amongst the public all minds preoccupied with the opinion that they are but vain knowledges, all whose promises and principles are but imaginary? Notwithstanding all these dangers wherein you engage me, I shall satisfy your desire, and remit those things that I then told you for a divertisement to a more serious Examen: For after this second trial which you are to make, if you judge them of good allay, I shall never doubt but that they may and aught to be admitted into the commerce of learning. And certainly, if there be any thing that is reasonable in those conjectures which I have made, and if at least they may but bring forth the suspicion of a Truth, which hath hitherto been unknown, it's fit to give the public notice, were it but to provoke such who labour in search of those wonders, which God hath hidden in man, to make a more ample discovery of this, and to add hereunto their observations, who may perfect what I have but begun. For how base and vile soever Chiromancy is, Philosophy may find subjects therein not unworthy of her highest and noblest meditations; She disdains not to descend to the more obscure Arts to enlighten them, and like the light of the Sun, which mixeth itself with all impure things, without corrupting itself, and draws from them vapours which it elevates, even to the highest Regions of the Air, she abaseth herself without blemishing her dignity to the lowest effects of Nature and of Art, and draws from thence knowledges which she may place in the rank of most sublime speculations. And without doubt although I am none of those by whom she may bring to pass such great designs; Yet I believe I have met with something which is not unworthy of her cares, and which ought not only to content the curiosity of all those who love Chiromancy, but which may also serve for the use of Physic; for if I can but establish this Principle, That every noble part hath a certain place in the hand that is affected to it, and with which it hath a conciliation & a particular Sympathy; Besides that, this will be a great prejudication for the disposition of the Planets, which this Science hath collocated in the same places, and whereof it hath made the chief foundation of all its rules. Stung presumptions may be also drawn from thence, to judge of the good or ill disposition of the principles of life which may be known by the hand, and that amongst the other parts of the body there are, as there are in this, relations and Sympathies, which depend not on the distributions of the vessels, nor from the structure which they have, but from a secret consent which ties and associates them together; which will be no small secret for letting blood, and for applying remedies to certain places, as shall be said hereafter.  
To the establishment therefore of this great Principle, I shall now employ myself. For to defend to the particular Rules of this Science, and to give the reasons of them, as you have heard me on some of them; besides that it were to offend the severity of Philosophy, to amuse it about such things which are for the most part false or uncertain, being not verified by just Observations; it were to much to flatter the blindeness of those who afford them more faith than they deserve, and even to abuse the time which our employments require.  
But that you may not complain of this fore-shortning, I shall add to those Discourses which I entertain you with all those Reasons which at first made me have a suspicion, that there was some truth in Chiromancy, and that it might have more assured grounds then many have imagined; And I doubt not but they will produce the same effect in the minds of such who will consider them, without preoccupation, since those very things which ought to render them suspected, and give a repulse to those who would employ themselves therein, are those which may authorise it, and breed a desire in them to have the knowledge thereof.  
In effect, as the first and principal Foundation of Chiromancy is the disposition of the Planets, which it hath diversely placed in the Hand; for it hath placed Jupiter on the forefinger, called the Index, Saturn on the next, the Sun on the third, Mercury on the fourth, Venus on the thumb, and the Moon on its inferior part. This foundation I say which overthrows the natural order of the Planets, and which consequently rather seems to be the Capritio of the first Inventors of this Science, than any reason they had to rank them so, is far from rendering it suspected of falsehood; from thence I conceive it rather one of those things which affords us the first suspicions of the truth thereof. For the Humane Soul, which is so great a lover of proportion, and which never fails to adorn and enrich her imaginations, wheresoever she can insinuate it, cannot have forgotten it here without cause, and that she hath been forced by the truth of experiences which have been made, to change the order of the Planets, which it hath so exactly preserved in Metaposcopy, and in a thousand other occasions, where it had the liberty of application: And without doubt, were it a pure imagination, it would have been more easy, and more reasonable to have placed Saturn on the forefinger, Jupiter on the second, the Sun on the fourth, and so to have followed that order which the Stars observe among themselves, than so to transpose them as they have. Now if they were to have been changed, it seems it would have been more fit to have made the greatest finger govern by the greatest Star, or to have assigned it that which was most movable, rather than the third, which is least active.  
So that there is a great probability, that so extraordinary a disposition of the Planets is not the work of their fancies who first found out this Science, but of that necessity which they had to follow the reasons and experiences which marked out this truth.  
But the observation which Aristotle reports in his History of Animals, increaseth this first suspicion. For in that incomparable work, wherein we may say Nature hath discovered and explicated herself, He assure us, that there are lines in the hand, which according as they are long or short, remark the length or shortness of life. And as this is one of the first of the rules of Chiromancy, it's to be believed that he was not ignorant of it, and that that admirable man would not introduce into a History, which was to be one of the fairest Pictures of Nature, any thing that was doubtful of the Truth whereof he was not well assured. That if it be certain, as experience hath since confirmed it, there is no reasonable person who will not judge but the hand ought to have a stronger connexion with the principles of life then all the rest of the exterior parts whereon these marks are not to be found. That these mark are the effects whereby the good or ill disposition of those principles from whence they proceed, aught to be made known. And finally, that in this part there are wonders which hitherto are not well known; and that if we could find out the knowledge of them, we might perhaps discover that which Chiromancy boasts of.  
To conclude, He that would but mind that those lines which are in the hand, are in all men different: That in one person they change from time to time, and that all this diversity can proceed from no other internal or external cause which is known to us; he must be constrained to confess, that all these characters are the effects of some secret influence which imprints them on that part; and that Nature doing nothing in vain, they are for particular use, and at least mark the alteration which is in those principles which produce them. For to refer those impressions to the articulation or motion of the Hand, as some have, is what cannot be maintained; seeing articulations are equal to all men, who nevertheless have all unequal Lines. That there are many where no articulation is, as in the space which is betwixt the joints of the Finger; that Children new born, and who all shut their hand after one manner, without almost making any motion, yet have many Lines which are different in every of them. That those who exercise the same Art, and consequently ought near upon to make the like motions, yet have them as different as if they were of a contrary profession: That in the same person they change, although there be no change in his manner of living. And that lastly in the Forehead, where there is no articulation, and that all men move it after one manner, there are the like Lines which have the same diversity as those of the Hand. We may further add to these considerations, the antiquity of Chiromancy, which must have been in use before Aristotle, since what he speaks of the Lines of the Hands is one of its Observations and Rules the exercise which it hath given to so many learned men, who have employed themselves therein, and have even honoured it with their Writings and those wonderful judgements which have been made according to its maxims. For in what riseth even to astonishment, that of Forty five persons whom Cocles thereby had foreseen should die by a violent death, Cardan observes that in his time there were but two which were yet alive, to whom this mischance happened not.  
But freely to speak the Truth hereof, these are as we have already observed but light suspicions, which conclude not the certainty of this Science. For as concerning the order of the Planets which it hath inverted, that makes us presume it did it not without reason; But the question still remain undecided, to wit, whether it be true, That those stars have any power on the Hand? and whether every one hath his particular place which is affected with it? The Authority of Aristotle may also be contested; And all that diversity of Lines may also have other causes, and be of other uses than what Chiromancy gives them. Moreover how ancient soever it be, there have been old errors which have abused all the passages; and although it hath been cultivated by great spirits in all times, there have been some who have amused themselves on curiosities, as vain as this may be. Finally all those witnesses and examples which are produced in its defence, ought not to have more weight than those of Geomancy, Oenomancy, and other such like Divinations may boast of, which are all imaginary and superstitious, and yet want neither their professors, nor success in those judgements which they make.  
On the other side all these latter reasons do not altogether condemn it, and effect nothing against it but that they render it doubtful, leaving the mind in uncertainty of what it ought to believe, and desirous to clear itself therein.  
Now the only means to attain this, is to examine the principles, and to see by what reasons it may be maintained. For if there are any which are certain, and well established, there in my opinion can be no man that hath reason, joining the former suspicions with the Truth of these principles, but must confess, that if the Science which is built thereupon is not yet ascertained, it may become so by those diligent and exact observations which may be added thereunto; and if it cannot promise all what Astrology causeth it to hope for from the Stars which it hath placed in the hands, yet at least it may judge of the good or ill disposition of the inward parts which Sympathise with it and thereby make great discoveries for the preservation of health, and for the cure of diseases. For were it restrained within those limits, and that she could brag of nothing else, it would still be a very considerable Science, which from the excellency of its knowledge, and from the profit it might advance, were worthy of the curiosity of the most severe Philosophers, and of all those who apply themselves to the search of Nature's wonders.  
These were the considerations which I had before I came to the Examen of that Principle, which I before spoke of, which to speak the truth is the principal foundation whereon the disposition of the Planets on the several parts of the hand is upheld, and almost the only Source whence all the judgements which Chiromancy can promise are deduced.  

The Method which I have observed, is to show;  
1. THat there are some Situations more noble than others.  
2. That the most noble situations are destined for the most excellent parts, and that the excellency of the parts is drawn from the profit they bring.  
3. What profit the hands afford.  
4. That the right hand is more noble than the left.  
5. That Motion gins on the right side.  
6. That the hands have a greater share of natural heat.  
7. That the hands have most communication with the noble parts.  
8. That the noble parts dispense secret virtues to the hands.  
9 That Nature confounds not the virtues: and consequently,  
10. That the virtues of the parts are not received in the same places of the hand.  
11. That the Liver sympathizeth with the forefinger.  
12. That the Heart sympathizeth with the third finger.  
13. That the Spleen sympathizeth with the middle-finger.  
14. That all the inward parts sympathise with the other parts of the hand.  
15. That the face is an abridgement of all the outward arts.  
16. That all the parts sympathise with one another; And  
17. That the distribution of the veins which Hypocrates made to discern this sympathy, was neither understood by Aristotle nor by Galen.  
18. Whence that due observation of Nature in her evacuations.  
19 That he Stars rule in the several parts of the hand.  
20. That the Stars govern the inward parts.  
21. That the Moon governs the brain.  
22. That the Sun governs the heart.  
23. That the rest of the Planets govern the other inferior parts.  
24. That the Principles established do very much regulate many doubtful things in Chiromancy.   

Article I.  
TO give a solid beginning to this Enquiry, we must observe, that there are three orders of Situation, in which all the parts of Animals, excepting the Heart, are found to be placed, Above, Below, the Right and Left side, Before and Behind: But they are equal neither originally, nor in dignity, and there is a diversity of perfection, not only amongst them, but even also in those terms and differences whereof they are composed: For the Fore and Hinder-part are more Noble than the Right or the Left side, and they then the Upper or Lower; but yet the Forepart is more Noble than the Hinder, the Right then the Left, and the Upper then Lower.  
The Reason of this diversity first comes from that their three orders of Position answer to those three dimensions which are to be found in all natural bodies, length, breadth and depth, as they answer to the three Species of quantity which are in all Mathematical bodies, the Line, the Surface, and the Solid. For the Line designs the Length, the Length produceth Highand Low; from the Surface comes the Breadth, and from that Right and Left; and the Solid produceth depth, as from the depth comes the Fore and Hinder-parts. Now the Line is by nature first, and more simple than the Surface, and this then the Solid; Length also naturally precedes Breadth, and this is before the Depth; and in pursuit, this order of Situation of high and low is more simple, and before that of Right and Left, as that is in respect of Before and Behind; So that Nature making always its progress from things which are less perfect to those which are more so, it follows, not only that the Line and Length are less perfect than the Solid and the Depth; But also that the same diversity is to be found in the order of Situation, which answers every one of them; and that consequently, the Fore and the Hinder-part are more noble; that of the Right and Left is so after it, and that of Upper-most and Lowermost is less, so as the first and most simple of all.  
In effect, we see that all things have been distributed to bodies according to the excellency which they ought to have: For those which live first grow in length, and perfecting themselves, they acquire largeness and profundity. Plants indeed have Height and Lowness, but are deprived of Right and Left, of Before and Behind. Animals only possess these differences, although some have them not all, it being only reserved for those whose parts are better distinguished, and whose motion is more regular.  
Yet this signifies not, but that all these kinds of Situation may be in bodies purely natural, but they are uncertain, and strangers having no internal principle which fixeth and determines them, and its only in relation to things animated, that they are to be observed therein; for what is the upper or forepart of a pillar, may be the Basis and hinder-part, and that which is on the right, without ever changing place, may be placed on the left. But it is not so with living and animate things, in which all the differences of situation which their parts have are invariable, being fixed and determinate by the virtues and operations of the Soul: And thus much concerning the kinds of situation compared amongst themselves.  
But he that should consider the terms and differences of which they are all composed, will always find, that there is one which is more noble than the rest; because it's the Principle, and the Principle is more excellent than what depends on it; for the Upper is principle of the Lower, the Right of the Left, as the Fore is of the Hinder-part. In effect, the beginning is a kind of principle, and the beginnings of the three principal operations of the Soul are made in these three different situations; for Nutrition gins from Above, Motion from the Right, and Sense from before. And of a truth, the Mouth which is the first door of those aliments, whence they are afterwards distributed through the whole body, is the Upper-part of all creatures, as the Root is that of Plants, whence it is that the Latin Tongue calls those Roots which are deep, high; And it hath been said, that Man was a Tree reversed, not because his hairs are upmost, which have some resemblance with Moss, and 〈◊〉 downwards.  
But because that his Mouth is directly opposite to that of Trees; for it is without doubt, that the Root is the Mouth of Plants, since they thereby take their nourishment, and that from thence it's carried to all its other parts. Sense also gins Before; for besides the Sense of touching, whose right it is to be dispersed over all the parts of an Animal, all the rest of the Senses are placed Before; because the Senses are to conduct and regulate Motion, which is ever made forward, and which commenceth on the right side, as we shall show hereafter; whence it follows, the Upper, Right and Fore-side are the Principles of the rest, and consequently more noble than they.   

Article II.  
NOw Nature always holds this Maxim, that it placeth the most excellent things in those places which are most noble, as may be seen in that order wherein she hath disposed all the principal parts of the Universe; & therefore it must needs be, that in Man, who is the Epitome and Abridgement of the World, the parts must also have a rank conformable to their dignity; And we may say, not only that the most excellent have the most noble situation, but also that those which have the most noble situation, are the most excellent. For from thence it follows, that the Hands, which are the highest, are more excellent than the Feet, which are the lowest; and that Hand which is on the right side, then that on the left. But as the excellency of the parts is drawn from the profit which they afford the Creature, we must inquire according to the Design which we have undertaken, to what use the hands are, wherein they are of more use than the Feet, and what use there is made of the right more than of left.   

Article III.  
FIrst, its certain that all Creatures which are composed of blood, and which for that reason are called perfect, have been provided with some organs to remove themselves from place to place, which answer those four first differences of situation which we observed, to wit, upwards and downwards to the right and left; For these were no instruments which answer the two latter, to wit, Before and Behind, there being no beast which naturally moves backward, and the rest of the Organs are sufficient to satisfy that motion which is made forwards, as experience witnesseth. This truth appears in all kinds of perfect Animals, since most part of those which are Terrestrial are fourfooted; Birds have two, with two wings; Fishes have four to smim withal, and Serpents make four several plights as they crawl. And all these parts are so necessary unto them for that progressive motion which is natural unto them, that if they wanted any one of them they could not perform it without pain; for Birds cannot well fly when their legs are broken, nor Fishes smim when they have lost a fin, nor Serpents creep, if you cut off those parts of their bodies which make the last plights of their motions. Whence we must conclude, that the Hands which are in the rank of those four instruments, which are destined for progressive motion, serve to that of Man, and were he deprived of them, he could never perform this motion with so much facility. Indeed a Man cannot run without a great deal of trouble when his Hands are tied; we shut and clinch our fists when we would jump, and in our ordinary walk, the arm always retires back when the foot of the same side advanceth; whereto may be added, that in Infancy they serve the feet, that when we fall we cannot rise up ourselves without them, or if we must rise or defend difficult places, they are no less useful than our feet; which are evident signs that these parts contribute to the progressive motion of Man.  
But as Nature is a great Housewife of those things which she makes, and that she gets all the services she can from them, she contents herself not with this employment which she gives the Hands; she hath also destined them to so many other purposes, that it's almost impossible to reckon or remark them; so that we have been constrained to bring them in parallel with the understanding, and to say, that as that was the form of forms, having them all in its power; the Hands also were the instrument of instruments, having alone the virtues of all the rest; for it's by them that man takes and keeps those things which are necessary and pleasant; it's by them that he defends himself, and overcomes those which are hurtful or mischievous;  
To conclude, they are the principle workers of all Arts, and the general instruments which the mind useth to bring forth its fashion, and most profitable inventions; and without doubt, they give Man so great an advantage above all other Creatures, that if we cannot say as that ancient Philosopher did, that he is wise, because he hath hands, yet may we assure it, that he appears wise, because he hath hands: And now we need not wonder that they have been placed in the highest place, as being the most honourable place; and that Nature hath brought them as near as she could to the seat of Reason and of the Senses, with which they have so much commerce, and so great a tye.   

Article IU.  
BUt although she hath placed them in the same rank, in that respect, yet are they not therefore of the same consideration. She treats the Right as the elder, and the first in dignity: For if the most active are the most excellent, and most considerable things, the Right Hand being stronger, and more agile than the Left, must also be more excellent: Now it hath more strength and agility, because it hath more heat, which is the Source of those qualities; and it hath more heat, [Aristotle 3. the part.] not only because it is of the same side with the right Ventricle of the heart where the blood is hottest and most boiling, not only because the Liver, which is the Source of blood, is nearer unto it, not only because the veins of all the right parts are more full according to Hypocrates, but also because it is placed on the Right side, where Motion ought always to begin.  
For as the Spirits are the principal Organs of all the Actions of the body, and that Nature send them more abundantly, where they ought to be strongest, and most painful; we need not doubt but motion being to begin on the right side, and all those preparatives which are necessary for it, and the principal effect it requires, being to be done in that place; there must needs be a greater quantity of spirits flowing thither, which heat and fortify it by the heat it carrieth along with it, and by those secret influences of those principles of life which she communicates unto it; whence it comes that the parts themselves which serve nothing at all to motion, and are on that side, resent that force and that vigour which was destined for that only action; for the right eye is stronger, and more exact than the left; and the rectitude of the sight which is made by both together, depends absolutely from it; all those Organs which serve for generation, and are on that side, form males, and those on the left females; and speaking generally, sickness most commonly assaults the left parts, as those which have least heat, and consequently are weakest.   

Article V.  
NOw that Motion naturally gins on the right side, is a truth which cannot be contested, if we consider what is done in all Animals; for the fourfooted begin to go with the right foot forwards; others which have but two always lift up the right first; a man can better bear a burden on his left then on the right shoulder, because the principle of motion must be free and undisturbed: And Painters never forget in the posture they place their Figures in, to make them keep their left foot foremost, as commonly we do when we stand upright; forasmuch as it is that posture which brings the body to a condition to move when it would march. There are even Creature to be found, who by reason of their figure, could not have those differences of Right and Left, as Purple-shel fish, and all the rest whose shells are in form of a Snails, yet are they not deprived of Right, because when they ought to move, they must necessarily have the principle of motion.  
All these truths being thus therefore established, to wit, that there are places and parts in the body, which are more and less noble; that the most noble are destined there to place the most excellent parts; that the excellency of the parts is deduced from the profit they afford, and that consequently the hands, who for several services which they render, are placed on high, as in the most noble place, aught to be more excellent than the Feet:  
It remains now that we should show that they receive a most considerable assistance from the principles of life; and that all the noble parts communicate unto them some greater virtue then to any other whatsoever.   

Article VI.  
TO which purpose we must first observe, that Nature hath more care of those parts which are the most excellent; that she commonly forms them first, and that she useth more art in making them, and more foresight in preserving them, than she doth in the rest. This appears in the order she keeps at their first conformation. For after the Heart and the Brain, which she first rudely forms, the eyes which without doubt are the most delicate and the most noble Organs, appear before all the rest of the parts, even before there is any sign of the Liver, Spleen or Reins. The Mouth in all Creatures is also one of the first form after the eyes; the Organs of the progressive Motion are afterwards seen, and then we observe the Liver, the Spleen, and the rest of the bowels, as the last and most exact observations on Anatomy witness; Besides, we see that the higher parts are sooner finished, and that in Children they are greater and stronger than the lower; whence it is that they have all the same proportion which is in the stature of Dwarves, and that they cannot go, by reason their legs are too short and too weak.  
Now its certain, that all the care which Nature takes, either in forming them first, or in advancing their perfection, depends from the natural heat which she communicates in greater abundance; for it is the general instrument of all her actions, and the true subject wherein all her faculties reside; So that if there are parts which are first form, it must needs be that the first portion of this heat which is always most pure, and of most efficacy in its Scource, must have been dispensed unto them; and if they perfect themselves before the rest, it must be by a particular application of this quality, which acts therein more strongly then in any other part, and which for that cause is continually supplied by the influence of the Spirits which augment and fortify it: whence it follows, that the hands, which are form before so many parts, and which are sooner found perfect and complete than the feet, have also had a more advantageous share of natural heat, and a more ample distribution of the Spirits than they have had.   

Article VII.  
BUt if we will consider these parts in a more perfect condition, and in a time when they are able to perform the principal functions which they are destined unto; its certain, that the Heart, the Liver, and the Brain do communicate them some greater virtue than they do to the rest of the parts; for besides, the actions of a natural and sensitive life which they have in common with them, progressive motion is particularly reserved unto them. So that to perform this action, wherein is more pains, and whereto more strength is required, they need have a greater help, and a stronger influence from those principal Members, then is necessary for the rest of the actions of life. So they must have more blood, more heat, and more spirits; more blood to render their consistence more firm, more natural heat to inspire more strength in them, and more animal spirits to give them beyond Sense the motive faculty: for without those conditions, those Organs were useless, and no motions could be made. In a word, since the instruments are no instruments but by the virtue which they draw from the cause which employs them; it must needs be that those parts which are instruments of motion, must receive also from the principles of motion that virtue which make them act, & consequently, they must have this virtue more than the rest; they have more spirits to afford in them, they have therefore also more communication with those noble parts, which are the Sources of the spirits and of this virtue.  
This reason is indeed common to the hands and feet in respect of the other parts; but if we add hereunto the advantage which the higher situation hath above the lower, the excellency of the parts there placed, and those particular cares which Nature takes of them, as we have shown, it will make it apparent, that in this distribution of spirits and of virtue, the hands have had the greater share, and consequently, that they have more communication with the noble parts then the feet, or any other member whatsoever.   

Article VIII.  
BUt besides this communication which they have with them, by means of the veins, arteries, and nerves, there are others more secret, which have more obscure ways and passages, and yet more clearly discover the truth which we seek; for if it be true that the lines in the hand observe the length and the shortness of life, according as they are long and short, as Aristotle and experience teach us; There must not only be a greater relation, and a stronger tye of the principles of life with it, than there is with all the rest of the parts, where these marks are not to be found; but it's also necessary, that the noble parts, which are the Sources wherein these principles of life are shut up, should communicate unto it some secret influence, which can have no relation to those common and manifest virtues, which it receives from them; since the blood nor the spirits, the heat nor motion which they distribute unto it, serves not at all to render those lines long or short, or to mark the length or shortness of life.   

Article IX.  
THat secret Sympathy which is betwixt the hand and the noble parts being then presupposed, until we can more fully prove it by more just and particular observations, we must establish it for a certain principle, that Nature never confounds the virtues, principally those which are formal and specific, which have never so little opposition amongst themselves, and that she ever as much as she can separates them: for without producing the maxims of Astrology, which hath divided Heaven into so many Planets and Stars, into so many Signs and Houses different in virtue, there is no order of things in the Universe wherein this truth is not acknowledged. Amongst perfect Animals, the qualities which are necessary to generation have been divided into two Sexes; in every of them the faculties which govern life have every one their particular seat; and all the Senses have their proper Organs, and their functions separated. Examine Plants, Minerals and Stones, and you shall find the same distinction, and without troubling ourselves to sever them, as we might: It will be sufficient to observe in the Loadstone, where it is so sensible, that without blindness of stupidity we need not doubt of it; for in a Homogene body whose composition is every way equal, and wherein it seems that all the parts ought to have the same power; yet it's certain, that there are some which have been partakers of magnetic qualities, and that there are two Poles where they have been separately placed: and if what hath been lately pretended to have been observed, is true, that there is a first Meridian in this stone, all the rest must be so too, and consequently, they must every one have a different inclination. So true it is, that Nature loves to separate Virtues, as it is that she hates Confusion and Mixture: In effect, did she not exactly observe this order, things would often be done contrary to design, one quality would destroy another, and effects would not answer their causes, nor the end they are destined unto.   

Article X.  
IF this be so, and if there are particular Virtues which the noble parts communicate to the Hand, they must not confound themselves together; they must not be placed in the same part; and therefore there must be a place destined for that of the Liver, another for that of the Heart, and so for all the rest.  
But the greatest difficulty is, in what parts and particular places these influences are received; for although Chiromancy assures us, that the forefinger hath a sympathy with the Liver, the second with the Spleen, the third with the heart etc. Yet it produceth no convincing proof of this truth; and what experiences so ever it produceth to maintain it, they still leave those in doubt, who will not be satisfied with their reasons, and they seem often to be fancies and grocesios in the Mind, forged only by humane curiosity; and of a truth, who ever could well have established this sympathy by other observations, than those which are fetched from the stock of Chiromancy; and had Medicine or some other part of Physic furnished them, he might have boasted to have discovered the Mystery of this Science, and to have found the only foundation whereon the truth of all the rest was grounded: for my part, I pretend not to produce all those which are necessary to make a full proof thereof; yet I believe I have some which may commence it, and which having demonstrated one part, will leave an invincible presumption for all the rest, with hopes that a man might after a diligent observation of what happens to that admirable Organ, perfect the same.   

Article XI.  
THe first which we therefore ought to propose, is to show the consent and sympathy which the Liver hath with the forefinger, called the Index, and this is drawn from Physic, which teacheth us that Leprosy hath its Source and principal Seat in the Liver; and that one of the first signs whereby it is first made known appears on that finger: for when all the Muscles of the hand, and even all the body are full and juicy, those which serve for the motion of that finger are dried and withered; principally that which is in the Thenar, that is to say, in the space which is betwixt that finger and the thumb, wherein all what is fleshy wastes itself, and nothing remains but the skin and fibres which lie flatted to the bones.  
Now this cannot thus happen but that there must be some Analogy, and some secret commerce betwixt the Liver and that part, since it is one of the first which resents the alteration which is made in its substance, it being truly said, that there is no disease which so much corrups the nature of the Liver, and destroys not only its virtue, but even its substance as this, which for that cause is called the universal Cancer of the Liver, and of all the mass of blood; Galen was without doubt ignorant of this sympathy, which ratiocination alone could never have discovered, whereas to have been instructed therein, it must have been revealed to him in a dream; for he reports, that having been assaulted by a violent grief, which caused him to fear an impostune in the Liver, he was in his sleep advised to cause that Artery to be opened, which runs all along that finger; and that this remedy in an instant appeased the grief which he had resented for a long time before; which evidently witnesseth, that there is some particular communication betwixt those two parts, and some secret friendship which binds them together.   

Article XII.  
THe second Observation is to show that also which the Heart hath with the third, which is called the Ring-finger, because we there usually wear Rings; for it is a wonderful thing, when the Gout falls on the hands, it is the last finger it assaults, and Levinus reports, that in all those whom he hath seen labour of that disease, their third finger of the left hand was always free, whilst all the rest were cruelly tormented with grief and inflammation.  
Now as the parts resist sickness more or less, according as they have more or less strength, and that strength depends from the more or less of natural heat which they have; this finger must needs have more of it then the rest, since it resists ill more than they can. And because its share of natural heat comes either from the first conformation of the parts, or from the influence which the principle of heat communicates unto them; and that there is no likelihood but that this finger which hath the same structure, and the same composition as the rest have, must have more of that first and original heat which is given unto it at the birth; it follows, that that which it hath comes from the influence which the principle of the heat sends unto it more abundantly then unto the rest: And consequently, it hath more communication, more dependence, and more connexion with the heart, which without dispute is the principle of heat, than all the rest of the fingers together have.  
This Sympathy was not unknown to Antiquity, and History teacheth us, that of old Physicians did believe that this finger had some cordial virtue, being used privatively from all the rest, to those Medicaments which they put into their potions and Antidotes; whence it is they have called it the Medical finger, which the Latin retains; and that its one of the reasons for which it ever wore rings; and that divers apply remedies for the weakness of the heart, as Levinus says he hath often experienced, and for the cure of intermitting fevers, as some still do with good success; it's also long since that men have been troubled to find the cause of that Intelligence, and of the relation which is betwixt those two parts. For some, as Appian in Aulus Gellius, say, that there is a nerve that proceeds from the heart, and ends in that finger; others have affirmed, that it was an artery which made this colliation, and that its manifestly felt beat in women that lie in, in those which are tired with labour, and in all those diseases wherein the heart labours.  
But although this latter opinion be the more probable, yet it clears not quite the difficulty, because all the other fingers have an artery as well as that, which comes from the same branch, and from the same Source as that, adding also that it is not necessary that there should be manifest conduits to carry these virtues: Nature, as Hypocrates says, making ways and secret paths, not only to give a passage to its faculties, but even to the humours themselves which she would drive out.   

Article XIII.  
I Can add for a third Observation The Sympathy betwixt the Spleen and the middle-finger, the wonderful effects which the opening of the Salvarella produceth in the diseases of the Speen: For this vein commonly betwixt the middle and the third finger, as Hypocrates saith, or betwixt this and the little one, sending up some branches to the Medium, we may very probably believe, that the virtue of the Spleen is through that vein carried to that finger, and that the third being occupied by the influence of the Heart, it cannot receive that of the Spleen, if it be true that the virtues confound not themselves, as we have demonstrated. In effect, what ever our new Practitioners say, Experience joined with the authority of the first Masters of the Art is stronger than all those reasons which they can produce; for besides that it is dangerous to submit all the Rules of Physic to ratiocination, which is often weak and deceitful, and to forsake the opinion of the Ancients, who have been more just observers of things than those which came after them; I may say of a truth, that having more than threescore times made overture of that vein in quartain Agues, it never failed, after due preparations, either to cause the Fever to cease, or to make the fits the lighter. Let them not go about to reason on the distribution or greatness of the vessels; as the same stock may have several branches which have not the same virtue, and that some of them bear flowers or fruits, and others which have none; So although all the veins of the Arm and of the hand come from the same stock, yet have they not the same employments, and are but Channels whereby several faculties may flow; so that that which the Spleen sends may wholly pass to the Salvarella, without imparting itself to the rest; even as the parts discharge themselves only on those which are particularly affected with them, although they have connexion with others by their vessels, and by their situation, whence those several transports of humours, and those changes which sickness makes from one place to another, happens, as hereafter we shall more amply declare.  
As for the largeness of the veins which render the evacuation the more profitable than are those of the small ones, it's a true thing when its necessary to diminish the universal fullness of the body; but to discharge a small part the least often, so as they are near unto, and that they have some secret society with it, perform it with more safety, and with more efficacy than the greater: In fine, since it is a received opinion from all times, that the opening of that vein is profitable to the diseases of the Spleen, as may be seen in the writings of Hypocrates, of Gaien, and of all the Arabians; it's not probable it should have been approved by such great men, and should have outlived so many ages, and have come to us, without having been maintained by experience, since reason could give us no foundation for such a belief; and if by this means this remedy hath been made known, we ought not strictly to examine the reasons no more than the purgative faculties, or any other specific virtues which Physic abounds withal.  
To return again to the first proof which we have left; we said, that this observation might be made use of, to establish the sympathy of the Spleen with the second finger; we might also add the History which Hypocrates reports in the fourth of the Popular Diseases, of the woman whose Hypocondryes were so straightened, and her respiration so hindered, to whom there happened on the eleaventh day a fluxion and inflammation on that same finger, whereby for a time she found herself eased, although afterwards the violence of the fever and imposthume which was form in her bowels, brought her to her death. Whence we may conjecture, that a portion of that humour which was in the Spleen, discharged itself on the finger, as on a part which had connexion and consent with it, and that this little discharge afforded her some ease; but because all the cause of the ill could not be contained in so small a room, the rest of it caused the imposthumation whereof she died; yet to speak freely, these are but conjectures which we bring in parallel with the foregoing observations, which seem demonstrations of the Truth which we seek.   

Article XIV.  
ANd it were to be wished that we had the like, to show distinctly the rest of those sympathies which the other interior parts have with other parts of the Hand: But from the negligence men have had to find them, we are obliged still to speak truth, that since those of the Heart and Liver are not to be doubted, the rest must needs be so, although they appear not so manifestly unto us; and that not only the Brain and other parts which have a public and principal function, as well as the Heart and Liver, but also the Spleen, the Stomach, the Lungs, the Kidneys, and perhaps others also have every one in the Hand their proper and affected place, with which they have consent and communication.   

Article XV.  
SO that we may affirm, and for a proof of this secret intelligence which the parts have one with another, and for the honour of that whereof we discourse, that the Hand and the Face contain an abridgement of all the parts of the Body; for this is an Epitome of all the outward Members, having no part which hath not its particular and manifest relation with some one of them, as that also hath of all the interior parts, having no place which hath not its colligation and sympathy with some one of them: And without doubt, it's one of the principal reasons for which they have both had a constitution of hides altogether particular, and that the skin which is  else separate from the Muscles, is so united to that, that its impossible to be separated: Nature which hath destined those parts to be as it were Looking-glasses wherein all the rest ought to be represented, would in them have the flesh join to the hide, that the impression which it receives of the neves, veins and arteries which are shed abroad in them, might the more easily communicate itself, and appear the more readily outwards. That which is also to be found in the Soles of the Feet, which in some manner participate the same advantages which the hands have, & whereon Podomancy hath been established, which promiseth the same things that Chiromancy doth, but with less success, for those reasons which we shall deduce; Howsoever it be, it's an admirable thing, and in my opinion, not enough considered, that there is none of the marks on the Face, which we commonly call Moles, but another is to be found in some part of the Body certain and determined, which particularly answers thereunto; for if any be on the forehead, there will be another on the breast, and according as that is in the middle, high or low, on this or that side, this will have the same difference in its situation; for one on the cheeks, you shall have another on the thighs; if on the brows, another will be on the shoulders; if on the ears, another on the arms, and so for the rest. Now we cannot say that this correspondence is simply in those marks, since all of them are form of the same matter, and that consequently they cannot have more relation one with another, but they must be in the very same parts; and that the society which they have together must be the cause that the one cannot be marked, but its correspondent must at the same time suffer the same impression; we see likewise, that besides the secret consent which they may have together, a sensible and manifest relation in the situation, and in the structure which they have; for the breast, which is that part of the body which is below the head the most flat & bony, answers directly to the forehead, which hath the same qualities; the thighs which are on the sides, and are very fleshy, relate to the cheeks which are even so; the brows to the shoulders, by reason of the eminency which both of them have; the ears to the arms; being both advanced, and as it were without the work; and so of the rest.  
Yet all this signifies not that this resemblance is the true Source of this sympathy; it's neither just nor exact enough to produce such like effects; and its necessary there should be some secret bond which binds these parts one with another, and which must be the principal cause of this wonderful harmony which is amongst them, whereof these natural Characters are unreproachable witnesses.   

Article XVI.  
BUt it is not only betwixt the exterior and manifest parts that this society is to be found; there is yet another which is more general, which was known by Hypocrates, and serves for the groundwork of that ingenious division of the veins which he hath made in his Book of Bones; for that admirable person, having considered the several transports of humours, and change of diseases, which so often happens of some certain parts to others, hath observed those veins whereby it might be effected, and which were to be opened for their cure; and to observe a method which might avoid confusion, he established several Heads, and as it were divers Articles, in which he began the distribution of those vessels; for he placed the first at the Heart, the second at the Reins, the third at the Liver, the fourth at the eyes, the fifth at the Head, whence he makes four pair of veins to issue, which afterwards spread themselves into several places.   

Article XVII.  
NOt that he did believe that those were the first Sources whence the veins draw their origine, as Aristotle, Galen, and almost all their Sectators have imposed it on him, since he knew that they were all rooted in the Liver, whence they distribute themselves to all the parts of the body, to convey nourishment unto them; as in pursuit he makes it appear in the distribution which he makes of the Hepatick vein, & what he hath also reported in his second Book of Popular Diseases; but it was to remark the consent which there was betwixt those five parts with the rest, and those sicknesses and symptoms which they mutually communicated to one another.  
So when he says that the left eye receives a vein from the right eye, and this one from the left; this must not be literally taken, as if they truly took their origine from those parts; but it's to show that the diseases of one eye are communicable to the other, as if they had veins which carried them directly thither. It's truly by the means of veins that this communication is made, and these veins part even from a common branch; but it's so far off from the eyes, that we cannot precisely say, that they send veins to one another, unless it be in consideration of the sympathy which is betwixt them. And this is so true, that often even he considers not the continuity of the veins in the distribution which he makes, since he shows that the Head and the Lungs have a consent with the Spleen, although the veins of the Spleen are not united nor continued with those of these parts: because its sufficient for the consent he speaks of, that these veins should have communication together by some means or other, as shall be said hereafter.  
But the more particularly to make the secret and profit of this admirable distribution appear, we shall examine some of the Articles: for when he teacheth us, that of these four pair of veins which issue from the Head, there is one which hath two branches which passes from the Temples, and descends into the Lungs, whence the one passeth from the right side to the left, and goes into the Spleen, and into the left Rein, and the other parts from the left side, and goes to the Liver and right Rein, and then they end both in the Hemorroid veins. Doth he not thereby demonstrate, not only why the opening of the Hemorroids serves to the Nephriticks, and to those who have the Pleurisy and Peripneunomy, but why also their suppression causeth the Dropsy and the Ptisick? for although there are other places wherein it seems that the reflux of the blood which they contain, might be made; yet the consent they have with the Liver and the Lungs, is the cause that it is not elsewhere effected: And without doubt, those branches which descending go from the right to the left, and from the left to the right, observe the cause which we have so unprofitably sought, why those imposthumes which are made from above downwards, are not always found on the same side where the Source of the Disease is, but sometimes on the right, and sometimes on the left; although those which are made from below upwards keep still the rectitude of the part wherein the seat of the malady is; for without this distribution of veins its impossible to give a reason of all their accidents.  
Without which we should not yet know why the Breast and Genitals have so great a correspondence betwixt them; that the Cough ceaseth when they are tumified; that the swelling dissipates when the Cough comes, and that even the swelling of the veins, which happens unto them, corrects those defects which render the voice wheazing and shrill.  
To conclude, it's the only secret whereby Nature's ways are discovered in the transport of the humours which she makes from one part to another, and to discern those veins which are to be opened in every sickness. For although they have all one root, although many of them have common branches which equally ought to distribute unto them the blood and humours which they contain; yet the correspondence and friendship which is betwixt the parts, obligeth Nature to drive them rather through one vein than another, and choosing that which is most fit for it, she leaves the rest which are near unto it, and have the same origine.  
This evidently appears in the sympathy which we have before urged with such conducing examples; for very probably its through the veins and arteries that this secret virtue runs which the Heart and Liver communicates to some of the fingers, whilst the rest of those which are of the Hand are not therein employed; and although they issue out of the same branch, yet there is but one which bears this virtue from the heart, and another that of the Liver; otherwise there would be no determinate place to receive their influence, and all the fingers of the hand which have veins and arteries, would equally receive it, which is contrary to experience.  
To speak the truth also, all these Vessels are but Channels and Conduits, which cannot, more than those of Fountains, give any motion to the humours, but it's the spirits only which carry and draw them to those places whereto they are ordered; and as the consent which the Members have one with another is entertained by means of those spirits, we cannot doubt but the blood wherewith they are mixed goes not as they do from one part to another, and but that in pursuit it makes that admirable Harmony of the veins which Hypocrates hath observed.  
For without doubt, this is the Foundation whereon he and the ancient Masters in Physic have observed in one and the same Member, veins which had correspondence with several parts; as in the arm, the Cephalick, the Hepatick, and the Splenetic, which they have always opened of course in the particular diseases of those parts, not sticking at those weak reasons which the inspection of bodies and love of novelty hath since authorized.   

Article XVIII.  
ANd certainly had we not had recourse to this direction of the Spirits, we should never have been able to have given a reason for the rectitude which Nature observes in her motions when she is absolute Mistress thereof, and whom Physic imitates in the evacuations which it ordains; for when by the inflammations of the Liver the right ear grows red; that ulcers happen on the right hand or foot; that we bleed out of the right nostril, or that there is an imposthume in the right ear; and that on the contrary, all the same accidents happen on the left side, from the inflammations of the Spleen; when I say Physic commands us to let blood on the same side the malady is, and teacheth us, that all the evacuations which are made on the contrary side are dangerous, if made of themselves, or useless if done by Art. What other reason is there of this regularity which can satisfy the mind more than this which we have produced? for what is said of the right fibres which enter into the composition of the vessels, whereby some will have the humours to be drawn, it's altogether impertinent; since they are unable to make this attraction, as we have elsewhere demonstrated. That they are equally on all the sides of the vessels, and consequently cannot determine the motion of the humours to the one sooner than to another; that there are not always fibres to favour this rectitude, since from the Spleen to the left nostril there can be none, the veins of the nose proceeding from the vena cava, with which the Spleen hath no connexion: and that in fine, the humours which we find out of the vessels, those simple vapours and qualities communicate themselves, from one part to another, after the same manner, without need of any fibres to agitate the business, and which if there were any, would be useless for the transporting of vapours and qualities.  
To say also that this is done by secret conduits which are to be found in the flesh, and which move from below upwards, whereof those which are on the one side have no communication with those on the other: It's a pure imagination which hath no probability, since these evacuations are most commonly made by the veins; and that the humours which run by those secret Conduits must enter into the veins, where notwithstanding there are no passages, there must also Conduits be found which must go cross, since the humours sometimes go from the right side to the left, sometimes from the fore to the hinder parts, and most commonly from the centre to the circumference. Beyond all, in either of these opinions we cannot see what the danger would be, were not this rectitude observed in the evacuation of humours.  
But supposing that it's done by the direction of the spirits, its easy to judge that Nature must be very highly oppressed when she observes not that order which was prescribed unto her; and when she wanders from her ordinary road, to fly from the Enemy which presseth her; for its the reason for which those motions which she makes in sharp Fevers in equal days are very dangerous; because it's a sign of the violence which she suffers, and of the disorder wherein the greatness of the ill hath cast her, which makes her forget the odd days in which she ought to assault choler, which is the cause of those diseases.  
However it be, the rectitude we mentioned, infallibly comes from the spirits, which lead the humours within the compass of one half of the body, without carrying them to one another, unless there be some great impediment; for Nature takes so much care for the preservation of living and animal things, that she hath divided them all into two halfs; that if it happened the one should suffer any alteration, the other might save itself therefrom, and so preserve in that the Nature of the whole: Now this division is real and manifest in some subjects, as in grains and seeds of Plants, which all are composed of two portions, which may be separated, and in all the Members of Animals which have them double; in others it is obscure, and appears not in an actual separation of the parts, but only in the operations, which show that they have every one of them their distinct jurisdiction, and their different interests, as that is whereof we speak, which distinguisheth the body into two halfs, the one of which is right, the other left; such also is that which is to be found in those members which are but One, as the Brain, the Tongue, the Nose, etc. where we often see the one half assaulted by an ill, and the other exempt from it, although in themselves there is not any separation.  
If it therefore be true, that Nature to preserve the one half of the body, chargeth the other with all the disorder which happens unto it, and hinders those humours which afflict it from issuing out of their bounds, to cast itself on the other; we cannot doubt but the Spirits which are the first and principal Organs will serve her in this undertaking, and but that it is they which carry the humours from one place to another in the compass prescribed unto them by her.  
So that if it should happen that to make this transport it were necessary to make use of the veins which are on the other side, they for that forget not Nature's design, nor those orders which they have received, and do but only pass, if we may so speak, into the neighbour's limits, to arrive at that place whereto they ought to come. Thus when to discharge the Spleen from those humours which incommodate it, a bleeding of the Nose happens to the left nostril; they must of necessity pass from the veins of the Spleen into the vena cava, which is on the right side; but the spirits know how so to direct them, that they at last return to the same line, and into that half of the body wherein the Spleen resides: But it's to enter too far into the secrets of Physic; its sufficient to say that the communication which the veins have one with another in that ingenious distribution which Hypocrates hath made, proceeds from the Spirits which carry the humours from one to another, according to the relation and consent which the parts have together, or according to that rectitude which they keep amongst themselves.   

Article XIX.  
TO return to the sympathy which the inward members have with the parts of the hand, I conceive that the reasons which we have deduced to maintain it, if they do not altogether convince the most opinionated, yet will they at least leave in their minds great suspicion of the truth thereof: And I doubt not but Chiromancy ought to rest satisfied, since they establish what till now was unknown unto it, the principal of its foundations; and that it will afterwards be easy for it to uphold it with the maxims of Astrology, which is to furnish it with the most part of its rules, and be security for the greatest of its promises.  
In effect, if it be true that the inward parts are governed by the Planets, and that they receive from the Stars some particular influence, as Astrology teacheth; it must needs be, that with the virtue which those parts send to the hand, that which the Planets communicate unto them, must also be carried unto them. And at the same finger where the heart for an example causeth an influence of its vettue; that Planet which hath the direction of the heart must also dispense his: It being not probable that this should stop at the heart, whilst that dispenceth to the hands what is proper and natural unto it. Since supposing the truth of celestial influences we must say, that of these two virtues, there is but one contracted, which is the only essential disposition and specific property of every part. Now so it is, that in a conclusion in Astrology proved by its principles and observations, that the Liver is governed by Jupiter, the Spleen by Saturn, the heart by the Sun, and so for the rest. The first finger must therefore be be governed by Jupiter, the second by Saturn, the third by the Sun, etc. since these principal parts have a sympathy, and consent with those fingers and communicate with them the virtue which they have; neither need we wonder, that Chiromancy hath changed the order of the Planets in the hand, nor ask why it hath rather placed Jupiter on the forefinger, and the Sun on the third, then in any other place, because the nature of the Heart and Liver, and the sympathy which they have with those fingers, hath remarked those places, as the particular houses which these Planets have in the Hand, as they have in Heaven those which are affected unto them.  
All the difficulty reduceth itself to this point, to know whether these stars do only govern the principal parts of the body, and whether they communicate any secret virtue unto them, which causeth the good or ill disposition which they have.  
But to urge this question as far as it might go, and to examine all the consequences and circumstances with that severity which Philosophy hath used in these matters: besides that, it were to put to Arbitration those truths which Astrology placeth in the rank of things already judged, which its most opinionated Enemies are for the most part forced to confess:  
This would require a Discouse which would pass the bounds of our design, and offend the very method wherewith all Sciences should be treated; for it will not give us leave to doubt or convert those things which we meet with in it, and particularly defends us to censure the Principles whereupon they are established, and make those pass for currant which are taken from the conclusions of superior Sciences, how doubtful soever they are, with the same privilege as the Maxims and common Notions of the Mathematics prevail. It's sufficient for Chiromancy that Physic maintains its first foundation; all what it receives afterwards from Astrology may be allowed it, or at least brought to a pause, until we examine the grounds of Astrology itself.   

Article XX.  
YEt that we may not leave a suspicion that those conclusions which are drawn from thence for its principles, are altogether imaginary, and contrary to the truth; we shall make it appear by some observations which cannot be disputed, that there are parts of the body under the particular direction of some of the Planets; and this will be nothing difficult for some of them; and although rejecting those experiences wherewith Astrology might furnish us on this occasion, we have not enough of others to make an absolute proof of this Truth, yet the first may seem to prejudge the rest, and will leave a well founded conjecture for us to believe, that every member is governed by one of those Stars, and that that Principle which Astrology hath made for Chiromancy is not ill established.   

Article XXI.  
Let's therefore begin with the Brain. No man will contest, but that the Moon hath a secret Empire over it, and but that she makes it more manifestly sensible of her power, than any of the rest; for it swells and falls, increaseth and diminisheth according as that Star is in the full or wain: for which cause, Physic which is not ignorant of these changes, takes care that the trepanning which she appoints, be made with the greatest precaution at the full of the Moon, because it then knows the Brain is also full, and so drawing these membranes which environ nearer to the bone, it brings them in danger of being the more easily touched by the Instrument. But the diseases of that part which have their accesses and fits according to the course of the Moon, evidently show the Ligature and Sympathy which is betwixt them. For there are some which follow her motions so regularly, that they might be the Ephemerideses thereof; and although she be under the Horizon, although the sick person endeavour by all means to shelter himself from her influences, yet all this hinders her not from the overflowing of a Flux, which at a set time happens at the change of her quarters, which he is sensible of without observing them in the Heavens, or in the Almanac. The assaults of the Epilepsy, do they not commonly follow the motions of that Planet? Are there not species of folly which we call Lunatics? and have not Horses diseases in the head which bear that name, because both the one and the other of them follow the motions of the Moon? In fine, do we not know that the rays of that Star cause opinionated Fluxions, and makes persons to love their complexions, if their faces are long exposed, principally in their sleep. Now all these effects can relate to nothing but its influences, because they often happen when she is hidden under the Earth, and in that condition, neither her light, nor the magnetic virtue which is attributed to her, cannot works on us; neither do we doubt the truth of these secret qualities, after those many observations which have been made of an infinite many effects which they have produced. And amongst other, the flowing of the Sea, which without dispute follows the motion of the Moon, beginning ever when she riseth in our Horizon, or on that of the Antipodes, and having its greatest force when she hath attained their or our Meridian: For if we can demonstrate, as it were easy to do, would this place admit the length of the Discourse we should make; if we can I say demonstrate, that the Flood can proceed neither from the motion of the Earth, nor from the light of the Stars, nor from any magnetic virtue, nor by the impulsion of the Moon, nor by the rarefaction which heat causeth on the water, there can nothing but these influences remain which can be the cause of this admirable Motion; and which without doubt is so also of all those accidents which we have now observed.   

Article XXII.  
IF it be acknowledged in that Star, and if it be from them that we have the direction of one of the principal parts of the body, we cannot doubt but that the Sun who is King, and as it were the father of all therest of the Planets, must also have some which are more powerful; and but that he who concurs to the generation of all things, hath reserved to himself the first and most noble parts of Animals, to have the conduct thereof, and communicates his virtues thereunto. It's not to be doubted but that he hath chosen the heart for his throne, and for the place of his exaltation; he resides there as he is in Heaven in the midst of all the Stars, I would say of all the members of the body which are governed by the Planets. From thence it gives the influence of its virtue to all the parts of the little world, and if in its course it happen to suffer any malignant aspect, that member is sensible of it, and suffers with the disorders of its Sovereign. It hath been indeed observed that those who are sick suffer an extraordinary weakness during the Eclipses of the Sun, and that even those who are of a delicate complexion sensibly resent in themselves the effect of this constellation: moreover, the vital faculty becomes so languishing in the Solstices and Equinoctials, and when malignant Stars rise with him, that Hypocrates hath forbidden us at such times to make use of any remedy till after ten days. But we must not here forget an observation which that incomparable man hath written in his Book of Dreams, which will not only show the Sympathy which is betwixt the Heart and the Sun, but also that which the Moon and the Stars have with the rest of the parts; for after having supposed that the Sun hath relation with the middle of the body, the Moon with those ranges which are in it, and the Stars with the inward parts; he saith, that if these Stars appear in a dream with that purity and regularity of motion, which is natural unto them, it's a sign of perfect health, and that there is nothing in the body, which follows not that order and rule which Nature requires: But if we see any one which obscures itself, which disappears, or which is stopped in its course, it's a sign of a sickness which is come to those parts, which answer every one of them; for if these disorders happen to the Stars, the sicknesses will be contracted into the habit of the body; if in the Moon, in the cavities of the body; but if it be in the Sun, it will be the stronger and harder to be cured, as that which assaults the principle of life. The middle he speaks of, is to be understood only of the vital parts which comprehend the Heart and those parts which environ it.  
Now if this be true, as reason and experience have so often since confirmed it, we must thence conclude, that since the imagination forms in its dreams all these images of the Sun to represent the good or ill disposition of the Heart; It's necessary that it should have some foundation to join together two things, which are so different in themselves, and that in this part it find solar qualities, which may serve as a model to those figures and pictures which it makes of that Star: In a word, the particular influences which the Heart receives from the Sun, are the originals on which the Soul sleeping takes all those admiral copies; otherwise, why should it not do so for some other member? and why in an inflammation of the Liver for example, where heat is at that time greater than in the rest of the body, should it not represent to itself that Star which is the Source of all the heat in the world, as well as it doth in the lesser alterations of the Heart? Certainly, in this part there are virtues so strange and hidden, that its impossible to relate them to the Elements; For that it often resists flame without being able to be consumed; that it will not grow soft in boiling, unless you take off its ears; that some fish can never be crooked, if it be left in their body; these are effects which are so particular unto it, and of which its so hard to render a reason by manifect qualities, and that it gives way for us to presume that those it hath, are of a higher order, and have relation, as Aristotle says, to the Element of the Stars.  
Now if the influence which the Heart receives from the Sun is a cause that these dreams represent themselves by the images of this Planet, the several dispositions the heart is in, must needs cause the same from the Moon, and from other Stars, in relation to the cavities of the body and exterior parts; and thence it is, that without doubt Astrology hath placed under the direction of the Moon, the Brain, the Stomach, the Intestines, the Bladder and the Matrix, which are the most considerable cavities of the body; but also that it hath distributed all the outward parts, to all the signs of the Zodiac, having first founded it on this doctrine of Hypocrates, whereto it hath since added its own experiences.   

Article XXIII.  
AFter all these reasons, we need not doubt but that the other Planets also have their particular influences, and that they govern but as they do, some particular parts of the body; But Philosophy hath taken so little care to take observations thereof, that besides those which Astrology furnisheth us withal we have none which do observe the direction which Jupiter hath on the Liver, that which Saturn hath on the Spleen, etc. unless you will place in this rank those scars and moles which are to be found naturally imprinted on those parts. For it's assured, that he at whose birth Saturn rules hath commonly one of these marks on the region of the Spleen; if it be Jupiter, on that of the Liver; if Venus, on the secret parts, and there is another betwixt the brows; for which cause Dares Phrygius in the Picture which he made of the fair Helen, said that she had one betwixt her brows, which Cornelius Nepos hath expressed in these two fair Verses; 
Sola supercili is nubes inter flua rar is,  
Audaci macula tenues discriminat arius.  But I esteem not these observations just enough, nor sufficiently confirmed by experience to draw a certain proof of what we pretend; it shall suffice us to say, that until there be a more exact inquiry made, the Sun and the Moon, who without difficulty command the Heart and the Brain, shall serve out of a prejudgment to make us believe that the rest of the Planets have an empire over those Members which Astrology hath submitted them unto; and consequently we may conclude, that that Principle which it hath assigned Chiromancy is not without foundation, and that it may maintain a great many of the promises which it hath made.   

Article XXIV.  
THese are the reasons on which I did believe the establishment might be made, which might also serve to regulate many things which are not yet agreed on in the practice of this Art, to observe the causes of divers effects which are to be found therein; and if I do not deceive myself, they will prepare the mind to believe, that Metoposcopy wants no more than this foundation to makes it an Art, and to maintain the truth of its maxims: for if the noble parts have so great a connexion with the hand, they in all probability ought to have a greater with the face, which is the abridgement of all the body, the seat of the Senses, and the Souls mirror; and if virtues do not confound themselves, as hath been shown, every one may have, as in the Hand, it's proper and affected place; that of the Heart will be admitted into one place, that of the Liver into another, and so for the rest; and consequently the same Planets which command those parts will govern the same places, and will there leave the marks of the good or ill influences which they have shed abroad through the principal members of the Body. But so curious a matter, and so carelessly examined, requires a particular Discourse as well as this, and with this had need of new observations to confirm the truth thereof: Perhaps I shall have one day time to communicate these unto you, which I have observed, and to show you, that the whole man appears in the face; we may say that Man hath not been well known, since we have not known those wonders which are in his face. Resuming therefore our former discourse, I said, that those reasons which we had deduced, regulate many things which are doubtful in the practice of this Art; for there are some which hold, that we must not stop at the inspection of the Hands; and that that of the Feet is also necessary; that the left Hand ought to be considered in women, and of those who are born in the night; and the right in men, and of those who are born by day: But the advantages which the Hands have above the Feet clearly show that the inspection of these is altogether useless, and that there is to be seen in the Hands all what can be expected from this kind of knowledge. Moreover, the right Hand being more noble than the left, in what sense soever it be, and at what time soever we are born, aught to be more considered than this; principally for what concerns the Heart, the Liver, and the Brain, which have most communication with it; but the left carries it beyond the other in respect of the Spleen and the other parts which are on the same side, by reason of that power which rectitude hath in those encounters. Finally, what we have said of the length, breadth and depth, affords causes for that diversity which is to be found in the lines; for those which are simple show that the virtue is weak, the length being the first essay it makes; those which are crossed witness that its stronger, being extended in breadth; and that it hath performed its last endeavour in those which are deep. But I am not awares, that I insensibly enter into the particularities of those things which I intended to avoid; I fear even lest I have too much explicated myself on the generals, and lest I should make some believe by the certainty I which find in them, that I give the same credit to particulars; yet am I very far from that thought. I do indeed lay the foundation of a Science which seems to me sufficiently solid, but I do not find materials to finish the building: for the greatest part of these Rules and Precepts whereof the structure is to be made are not well established, the experiences which maintain them are not sufficiently verified, and we had need of a new provision of observations, which ought to be made with all necessary exactness and certainty, to give it such a form and solidity as Art and Science require. But whence should this be expected, since that those who could do it, would not employ themselves therein? and when should we hope for it, since there is so much to be done, and so much difficulty in the well doing thereof?  
Yet were there any who would employ themselves therein, and who might not despair, but that they were able sufficiently to provide for the expense of so great an edifice; they will in my opinion be obliged to you for having engaged me in maintaining their work, and designing for them the foundation which they were to build upon; and even I dare tell you, you are also obliged to me. For if you consider my employments, and my ordinary studies, you may easily perceive how far I have swerved from them to follow your inclinations, and that I could not render you a more assured proof of the friendship I have for you, then by exposing myself to censure, to satisfy your curiosity; I ought not apprehend yours, because I know it will be favourable towards me; but I fear that of the Public, from whom we must never expect favour, and whose judgements are always most severe, and sometimes unjust: make me not therefore appear before that rude Tribunal, unless you are very well assured that I shall avoid the punishment of timorous writers, and hazard not without a great precaution that little esteem which good fortune hath acquired for me, and for the preservation whereof, in my opinion, you ought to interest yourself, since you know that I am,  
SIR, Your most humble and most affectionate Servant, LA. CHAMBRE. From Paris this first of January. 1653.  
FINIS.