The Contemplation of Mankind, containing a singular discourse after the Art of Physiognomy, on all the members and parts of man, as from the head to the foot, in a more ample manner than hitherto hath been published of any.  
In the place next after the Chapter of the forehead, hath the Phisiognomer added a proper Treatise of the signification of sundry lines seen in most men's foreheads: which in sundry disputations with a skilful jew, he at the last obtained.  
In the work also hath the Phisiognomer learnedly placed for instruction sake, many strange and rare examples that he knew and judged in his tyme.  
In the end is a little Treatise added of the signification of Moles, seen in any member or part, either of the man or woman, written by a worthy Graecian named Melampus.  
All which, englished by Thomas Hill.  
1571.   

The glory of the Honourable, is, the fear of God.  

HONI SOIT QVI MAL Y PENSE    

To the Noble and Right worthy prince, Thomas Duke of Norfolk, Earl Martial of England, and Knight of the honourable order of the Garter.  
AS Man the excellentest Creature, doth confess the Almighty to be the author and framer of the whole world, with all things contained therein, even so of duty must he faithfully grant, God to be the fountain and spring of all wisdom and knowledge, out of which, this science and Art of Physiognomy (as a part of Philosophy) hath her proceeding, for if a man diligently behold, not only the sundry and variable forms and shapes of living creatures, but also the form & fashion of man himself, shall well perceive such marvelous differences of countenances, such divers lineaments of the body, & they all greatly differing one from another, so that man may not, nor aught to attribute it to hap, casualty, or fortune, but only to the great providence and will of almighty GOD, which extends itself unto the numbering of the hears of man's head, as our saviour witnesseth in the Evangelist S. Matthew. And therefore it is no absurd thing to affirm those small and little lineaments appearing on sundry parts of man's body, by God to be appointed, for the great comfort and behoof of man's nature, to th'end he might enjoy the perfit use, and full knowledge of them. And although the weakness of man's nature be such, as it cannot readily attain the knowledge of them, yet it is the part and duty of every good and well disposed mind to search out the excellent works, and secrets of nature, so far forth as the almighty power and heavenly governor doth permit and suffer him, and therein to note and consider the magnificency and w 〈…〉 me of the highest workman: the which very bright shall shine out, and as apparauntlye be seen in the lest and smallest creatures, as in the greatest and largiest bodies. The learned Aristotle in his book De animalibus, diligently beholding and considering the two small beasts, the Bee and the Ant, doth not a little marvel at their divine workmanship and cunning. But to be brief▪ there is nothing contained in the excellent frame and Theatre of this world, that requireth not great admiration, and the same of purpose appointed, for the only use of nature▪ therefore in times passed among▪ the ancient Philosophers, it was an undoubted principle taught in their schools, that all things were formed and made unto some certain end and purpose. This mighty wisdom of God, although it doth most bountifully show and express itself in every work, yet in man's nature, which far excelleth all other in dignity and worthiness, and in which the singular impressions of God are discerned, it doth offer all things to consideration and view more plainly, more clear, and more abundant. This well understood and known to the ancient students of wisdom, did prefer man's nature to be considered before all others; and in the same they as much ●arueised at the great diversity and disposition of minds, as at the lineaments of the body. And they both carefully and diligently endeavoured to appoint every condition and quality, his proper body, and to each body contrariwise, his proper qualities and conditions, thereby to obtain and purchase the truth. The ancient Poet Homer took upon him lively to describe that worthy Thersites, in comparing his manners and conditions to the notes seen on his body. The like also did Dares Phrygius in his long Catalogue of noble Piers, where he cunningly applied their conditions with their forms and lineaments seen. This Dares wrote that the valiant Aeneas was well coloured of body, tending unto a redness, in parsonage square set, having cheerful and smile eyes, and these somewhat declining to a blackness, and therefore Dares reporteth him eloquent, gentle, friendly of behaviour, witty and politic in his counsels, pleasant at times, valiant in his attempts, and virtuous. The jolly warrior Antenor, he describeth to be tall of stature, slender in body, in his members nimble and quick, and therefore judged to be wary, and crafty in his doings. But the valiant Achilles is described to be big and large breasted, fair spoken, gentle, strong membered, and with great strength of the arms; having a curled head, a cheerful or smile countenance, and the hears of the head of a brown Chest nut colour, by which notes, he was judged not only fierce in arms, but also of great courage, mixed with curtesis & liberality. Many more examples of antiquity might herebe alleged, were it not that I think these sufficient for our turn, to note the antiquity of comparisons, between the bodily forms & lineaments, and between their dispositions, courage, and wit: Like to these, many may be read & seen in Aristotle, Suctonius▪ & other of the Poets, who have left in writing to us, sundry Pamphlets of this Art, extant in many places, in which, it may evidently appear, how much it hath been accounted and esteemed in times past. For the skilful Antenor (by the report of Homer) being a man expert in the Art of Physiognomy, took upon him to consider, and diligently to view, the personages and forms both of the courageous Ulysses & Menelaus, pronouncing the one in conditions & nature, far differing from the other. Menelaus, saith he, was a person of few words, yet grave & wise in counsel, but the jolly Ulysses for his proud show and boasting in words, did he pronounce like to the winter snows. Seeing this knowledge hath so long time been observed and exercised of so excellent and famous men, what shall it let or stay me, not to apply my study and pen thereto, and the rather for that it is lawful for every man to decern, as far as he can, the quality and conditions of the heart: seeing the secret matters lying deep in the breast, are many times bewrayed by the outward gestures, what singular commodity the knowledge of this Art bringeth with it, may evidently appear in this, that oftentimes men happening into acquaintances and friendships, such as they suppose to be most friendly, most sound, and most faithful: for the more part are found dissemblers, unfaithful, turnecotes most hurtful, and most perverse in their doings. And without this Art, a man can not so well detect their falsehood and doings, as to found out and know Thersites from the mighty Hector, or the effeminate Ulysses & subtle Catiline, from the worthy Fabius and Camillus. If ever this were in any age a necessary science, than no doubt in this our time, being most perverse and wicked, it is most profitable and necessary. For who doth not see in our days, how the impudent Thersites, the subtle Ulysses, and the most seditious Catiline, do rage. For this cause most prudently were appointed in times passed (as some report) in the Courts of kings, and noble Princes, certain learned men able to discover the facts and minds of their subjects, soldiers, and others conversant about them. The learned Aristotle in his book of government, willeth that comely men be chosen in office and made Magistrates, and not misshaped and deformed. In another place he admonisheth men to beware of those persons, which are marked by nature, according to the common opinion of men: an evil favoured and crabbed countenance, doth evermore yield untoward conditions. For by the agreement of all writers, the countenance is evermore a bewrayer of the mind, and Martial in his twelfth book describeth by these signs and notes, his peevish Zoilus and wicked backbiter, in two proper verses.  Crine niger, ruber ore, brevis pede, lumine laesus, Rem magnam praestas Zoile, si bonus es. 
These englished, are thus much in effect.  

Thy hears are black, thy feet be short,  
purblind to, with beard read,  
A good deed do (the Proverb saith)  
and then cut of thy head.   
The Greek Poet Agadius, described also a certain limping or halting person in this sort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which may thus be translated.  

Why dost thou limp and halt,  
thy mind is lame I see,  
These outward signs are tokens plain  
of secret ill in thee.   
If Pompeius had used this diligence in beholding and considering the countenance, he would not so lightly have credited, and been seduced by Achilles and Septimus, nor the valiant Caaesar had happened into the hands of Brutus and subtle Cassius, by whom they and their company were lamentably murdered, Further, this Art procureth no small commodity and profit to Schoolmasters, in searching out & knowing the aptness and pregnancy of their scholars unto learning. For if they deal like honest and faithful tutors, they aught to receive none into their school to be instructed in learning and Arts, contrary to their capacity, but rather follow the example of Apollonius Alabandensis, that divine and rare Schoolmaster, of whom Cicero writeth in his book De Oratore. This man (saith he) although he customably read and taught scholars for a stipend and gain, yet would he suffer none under him, to loose their time, if he perceived their wits unapt to attain oratory: but rather willed them to leave of and cease that study, and to follow that skill and Art that he knew and saw them inclined unto. Which example if our schoolmasters and tutors would endeavour to practise and follow, we should then enjoy and have many more excellent scholars, in all laudable studies & Arts, than at these days are known to be. Here I think it good time to end, not meaning to wade or proceed any further in the infinite praises of so singular an Art, thereby to hinder your honours grave & serious studies, with this my rud & simple work, the which although it be not worthy to crave the protection of so Noble a parsonage, yet am I (the author thereof) bold to intrude and thrust it upon your Grace, to th'intent that through your Grace's favourable protection, it may possess a free passage, Zoilus be put to silence, and I encouraged to show my simple skill and small judgement hereafter in matters more pleasant and delectable. God preserve your Grace, and increase your meditations and thoughts, in all godliness and virtue, and send you long health, and the years of the mighty Nestor.  
Amen.  
Yours most humble, Thomas Hill.   

The Preface to the Reader, and diligent traveler, in the Art of Physiognomy.  
Seeing it is true (gentle Reader) that the first and principallest point of wisdom is to know God, the second to know our selves, and the third to know our duties towards our neighbours: it must needs then be granted and confessed, that those means which lead us to the nearest understanding and perceiving of them, are both good, profitable, and necessary: wherefore great folly ruleth these men, who by their slender and faint arguments, would condemn and banish Philosophy. The which after the mind of S. Paul, doth force us to the understanding and knowledge of the second, and also by the agreement and consent of all the learned, doth thoroughly instruct us in the last. The people of the world, lifting up their minds to the Elements, beholding the motions, alterations, changes, the several courses of the lights, and Planets, with their infinite observations: looking down again upon the earth, and there in seeing the compass, the situation, and magnificence thereof, with the wonderful working of nature, did acknowledge a God, the maker of them, and therein did confess his power and omnipotency. The Philosopher Ariopagita, being without the swift hearing of things, done in jewrie, when he saw the wonderful and unnatural darkness that suddenly ran over the face of the earth, durst affirm the world to draw to an end, or else the maker and framer of it, to suffer violence. In Athens (the mother and nurse of learning) where the Philosophers had their long resting place, by learning acknowledged a greater God, then by corrupt nature they could attain unto: when by the witness of S. Paul, they erected an altar (ignoto deo) to the unknown God. I have read of a proud king of England, whom the water (notwithstanding his fierce, and thundering commandment) would not obey, but still rose higher and higher, to the wetting of his feet, with shame enough confessed a god, to whom the waters were obedient. By Philosophy we learn to know ourselves, the diversity between Mankind and other Creatures: the excellency of the one over the other, in some points, and the excellency of the other in other points. Reason hath made man, to differ from the brutish generation, and therefore more excellent, but by his disability and weak ruling of himself, the other is his superior. The beast doth all things, by the instinct and provocation of nature: Man without reason, not able to bridle his sensuality, degenerates from that he aught to be, and becometh more monstrous with sin, sensuality, lust, and all other wicked vices, than any other monster in form and shape. By Philosophy we learn, what is just, honest, comely, profitable, decent, virtuous, and Godly: and again what is dishonest, unseemoly, vicious, and to be abhorred. To make a particular praise of Philosophy, the treaty would not be so long & tedious, as the adventure great, I should hazard a greater enterprise, than any heretofore durst take in hand: but generally whatsoever proceedeth from reason, it is Philosophy. If reason proceedeth from a natural disposition or inclination, if it come by experience, or forced by learned means, it is Philosophy. Peradventure some there be (more curious a great deal, than their holy living requireth) that do impugn some part of Philosophy, as a thing or Art not necessary or meet to be known and studied. These men I suppose either never knew, or else have forgotten what maketh a man. Reason telleth, if a whole body or substance lacketh a part, it is become lame and unperfit. If a man wanteth a member or joint, it cannot be said, there is the whole and perfit form of a man: no more can Philosophy be perfit, if any one part be plucked away. The Art of divination by the Stars, the face and hand, is a parcel of Philosophy, and grounded upon long experience, and reason: and therefore not so wicked and detestable as some men do take and repute these. Although it be an Art wherewith many be deceived (through the greedy desire of gain) yet it is no good consequent to say, that the Art therefore is frivolous & nought. Divinity, being the words of God, perfect and most pure, where lurketh no deceit nor leasing, suffereth abuse: for the devil could allege it against Christ: and Antichrist therewith persecuteth his members: because some men with wine be drunken, is wine therefore nought? Put a knife into a mad man's hand, he knoweth not how to use it: but a wise, discreet, and sober man, will never hurt himself wittingly with it. Though some men do guess at random, as touching the proper conditions and qualities of persons, yet the Art laudable and certain is not to be blamed: neither is it to be condemned, though sometimes he pronounceth clean against the persons manners, and conversation. Tully witnesseth (4. Tusculanarum) about the end, of a certain Phisiognomer named Zopirus, which took upon him to behold, and judge the natures and dispositions of many persons, by the forms of their faces, and lineaments of the body: among which he was requested to behold the form of the learned Hypocrates, and failing in his judgement, for that he only pronounced by the lineaments of the body, what by nature he was inclined unto, and not what by learning and virtue he was become, was of many laughed to scorn: although the wise Hypocrates, well allowed and confirmed his judgement, saying by nature he was the like, that the Phisiognomer had pronounced of him. Therefore I admonish every one, that will rightly pronounce and judge in this Art, that they first consider and view all the parts of man, and not to judge rashly by any one member alone: so shall they be sure not to be deceived, I mean to understand and know the truth of the natural disposition, and yet may they fail of the man's conditions, which Socrates well declared in himself. For when he on a time (as uttereth Aristotle) sent two of his scholars, with his table or Image lively drawn and counterfeited by a cunning workman, to that famous Phisiognomer Phylemon: who after he had diligently viewed, and considered one member with another, pronounced Socrates to be a lecherous person, subtle, a deceiver, covetous, and given to wickedness. This judgement so much moved the scholars, that they bitterly rebuked the Phisiognomer. And in their return, opening this judgement to Socrates, confessed that Phylemon had truly reported of him in all points, and swerved not one jot from a truth after nature: but the study of Philosophy, and honesty, had so bridled his desires and wicked nature, that he become a new man. By this a man may conclude, that our will to be subicct under the government of reason and grace: and that through these we may bridle nature in us, turning the provocations of them unto goodness. For the Choleric or ireful man may either by grace repress his fury and lust, or else altar the same in correcting of vices. The malicious man also may either by grace assuage his lust, or else turn the same against the evil: and so like may be done, in all other natural inclinations resting in us. Experience teacheth how many given to sundry kind of vices, after they by God's grace begin to have a sweet taste of God's word, do shake of their wonted nature, and become altered and changed fellows. Saul by God's spirit, of a persecutor, become a Martyr, of a blood sucker, an innocent and meek Lamb. I might here recite a number of Godly examples, it I witted these were not enough, to prove mine intent. It is not to be decided, what Gods holy spirit can do. It worketh miracles, it worketh wonders contrarse to nature, it turneth old Adam (in us) into new Adam, contrary to all sense and understanding of man: and then no marvel, though the Phisiognomer do fail, where nature faileth. Much more (gentle Reader) I might say, but that I suppose this is sufficient, to show unto thee, the right use of Physiognomy. I will leave the whole commendation of the Art, unto thine own judgement, and experience. If by practice thou shalt found any certainty in it, then reject it not as vain and frivolous, but if thou canst not attain unto the certain knowledge thereof: yet let not thine ill fortune, condemn the judgements and experiences of a number well learned and practised in this Art: neither think ill of me, who wisheth unto thee very well, and have taken these pains altogether for thy sake. Somewhat I have seen by experience, all that thou hast here, gathered out of the best writers: much more I have read, and the best of that, I also give thee. So many as shall receive any fruit or commodity by me, let them give thanks unto the worshipful and high learned man, Master Dée, by whose help and aid at the beginning, I received such monuments and principles, as gave me great light unto this knowledge, and unto whom also thou art greatly bound: for that he wisheth well unto his Country men, and hath taken great pains to do his Country good. Thus leaving (gentle reader) to trouble you any longer: I commit you to God, wishing only your favour, in the furthering of this my simple work.  
Et feliciter vale.   


joannis Coci ogdoastichon.  

INternae facies spectabilis indolis index,  
Aestus, quo rapimur, prodere signa solet.  
Hinc foris augurium capitur, natura quod intus  
Seminat, & motus indicat ipsa satos.  
Sed retrusa rei latet experientia tantae:  
Ni iwet experti nos manus artificis.  
Praestitit at nobis insigniter Hillus, ab arte  
Pectoris ut judex quilibet esse queat.    

Nicolai Leihi ogdoastichon ad Lectorem.  

INdole qua quis sit, vultu dignoscere, Thomas  
Hillus depingit, qua ratione queas.  
Plurima doctorum pervoluens scripta virorum  
Optima decerpsit sedulus, instar apis.  
Nec piget immensos illum navasse labores,  
Quod, quantum in sese est, utilis esse studet.  
ut gratis donat, quaecunque haec munera praebet:  
Sic voto satis est, fi tibi gratus erit.    


HEre Thomas Hill depainteth plain,  
the picture of the mind,  
Which way you may by countenance,  
the disposition find.  
Perusing many monuments  
of ancient writers he,  
Electing still that's excellent,  
doth imitate the be.  
It nothing irks him labours great,  
nor travails to bestow,  
In any thing he can devise,  
that profit seems to show.  
As he doth gratis give thee these,  
what ere they seem to be.  
So hath he all his with, if he  
be grateful unto thee.    

Thomas Hillus Londinensis, ad proprium librum, ut animo constanti iniurias multorum perferat.  

Iliber, & videas ne te patientia vincat,  
Inuida verba feras, & patiare sat est.  
Nedum natus eras suspendebaris, adunco  
Naso, te verbis invidus increpuit.  
Quid faciet tandem cùm iam perfectus abibis:  
In proprium jacet, tela retorta caput.  
Itamen; & parvi facias haec garrula verba,  
Dum placeas doctis, hoc tibi sufficiat.    

Thomas Turnerus ad candidum Lectorem.  

FRontis ut est index speculum, fic prorsus in ips●  
Fronte, velut speculo, mentis imago patet.  
Illud quisque, suo tantum non lumine captus,  
Perspicit, at sapiens solus utrumque videt,  
Lumina nil Lyncis, nil sunt specularia Momi,  
Frons docet hic, quicquid pectora clausa geru●●.    

The Books request.  

MY suit (good Reader) is but small,  
and such, as I am sure  
Your courtesies on my behalf  
may easily procure.  
Your favour is the thing I ask:  
and nothing else I crave:  
For that in l●e of travail done,  
Hill (only) sée●th to have.  
A recompense sufficeing well,  
and counteruayling ay,  
The black reproach that Momus tongue  
enforceth day by day.  
To learned sort I only sue:  
I force not Momus ne Zoilus crew.    

Antonius Molinus ad lectorem Tetrastichon.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪   

Si studiose voles hominum cognoscere mores,  
Ex hac multiplici corporis harmonia:  
Haec animo voluat vigili noctesque, diesque,  
Auctorem rerum laudet ubique Deum.    

Gulielmus Fildus in nomine Hilli ad quemuis Zoilum.  

ZOile macrescas; solus tua damna rependen●.  
Non cura●n oster livida verba liber.  
A nullo petijt precibus, flexitue favorem,  
Complicuit nullos in sua vota viros.  
Zoile tu tibi sis flagrum, sed tempore longo,  
Quare, age, tu invideas Zoile perpetuò.    

To the gentle reader.  

IF mighty Mounts, and haughty hills,  
to foreign Nations brings  
Both joy and wealth, by virtue of  
the fruit that thereon springs,  
As well by roots, and sundry herbs,  
to ease the sick of care:  
As fountains, metals, stones, & gems,  
of virtue strange and rare.  
What cause have we then in this isle,  
to joy with gladsome mind:  
That have a Hill wherein we may  
more precious jewels find.  
As for experience, lo, behold  
here blazed before thine eyes,  
A worthy gem wherein we may  
with little exercise  
Suck out such sap of learned skill,  
as shall be for thy gain:  
And learn to shun those ills to come,  
which may turn thee to pain.  
And also thou thy luchie fate  
mayst learn so too foresee:  
That by preferring of the same,  
good haps may rise to thee.  
Wherefore sith he this toil hath took,  
and for thee travails still:  
Thou canst not choose but let him have,  
both thy good word and william.   
M. N.    


AETATIS SUAE TH. 42.    

A large and pleasant discourse of the whole Art of Physiognomy, orderly uttering all the special parts of man, from the head to the foot, in a more ample manner than hitherto hath been published.  

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

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

The signs of those bodies of a cold complextion or quality. The. iij. chapter.  
 
THose bodies naturally cold, doc slow increase and come to a fatness, their veins appear big and apparent, but their pulses beat slow. Also their breath low in the hearing, having a small voice, and weak to c●eate: so that seldom desiring thereto, of the which such beget few children. They also be great sléepers, and sleeping often: yet eating little, weakly digesting, and bearing their meat evil. Further, such be white of skin, with some redness mixed: and in the feeling appear cold, with the hears thume and slow in the growing, whether the same be black or white. Also dull of wit, fearing or trembling of a light cause, and weak to labour.   

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

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

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

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

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

The signs of a good understanding & nature, after Conciliatour. The. ix. chapter.  
 
THat man is of a singular nature and understanding, whose flesh is tender and soft, with a meanness between grossness and leanness tending. And that the face be not much fleshy, the shoulder points somewhat bearing up, the belly and back not fleshy, the sides decently extensed: mean of stature, and gentle of countenance. That his colour also be a mean between white and read: being somewhat bright and clear, and the skin thin. Further, that the hear of the head, be of a mean thickness, abourne in colour, and between plain and curled, the eyes between variable and black, and the beard in a mean manner, sufficiently thin and fair.   

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

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

Of the equality of the same nature, and this written of Aristotle, unto king Alexander.  
 
THe Philosopher Aristotle learnedly uttereth, that the equaler and more temperate creature to which a meanness of stature agreeth: hath the eyes black, and hears of the head of like colour, with a roundness of the countenance: but the whiteness of skin in that creature commixed with a redness: and a swartish colour temperate consisting in that subject, with an integrity of the body: having also an uprightness of stature: yea a meanness of the head, formed in the smallness and bigness, a person also using the rarity of words, but when need shall require: and a meanness discerned in the sounding of voice. When that nature declineth to a blackness and yellowness, then is the best temperancy consisting in the same creature: for this creation and habit (O Alexander) shall well please and like thee: and such a person retain continually about thee. Here mighty Alexander do I interpret by manner of the condition of form: but thou shalt f●●e and prove the same, in the certainty and uprightness of understanding.   

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

The signification and judgement of the abovesaid, uttered by the ancient Rasys.  
THis worthy Physician, openeth the notes of the abovesaid person: that he aught to be of an upright stature, having the flesh of the body throughout equal: the skin white▪ mixed with a small redness. The hears on the head discerned a mean, between the plenty and few, and between the plain and crysped, and abourne in colour. The hands formed seemly and plain, and the fingers comely distant a sunder. The forehead (in respect of the head) formed big, the eyes comely conditioned, and a mean between the black and variable: the flesh soft in the feeling, gentle of countenance, and the look discerned as one smile: These hitherto Rasis.    

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

The dividing of mankind into two forms or natures: and a perfit description or distinction of the man from the woman, after Physiognomy: uttered by the singular Conciliatour. The. xii. chap.  
 
THe wise and skilful Phystognomers, in their examinations, do divide mankind into two forms, as into the Masculynitie and Feminity, according to the property of the spirit. For man naturally, except his procreation be hindered, is perfecter than the woman, both in conditions and anions. First, he is of a lively mind and courage, and unto a brunt or an attempt priest and vehement: yet slowly moved to ire, slowly pleased, advised in businesses, in due and fit times studious, abroad liberal, stout, just, trusty, unpleasant or wandering from place to place, and true of his word. Of which Avicen (writing of the conditions of persons) reporteth, that man is the subtler: and that women are more pitiful and gentle than men: more convertible, lighter persuaded, sooner seduced, enuiouser, fearefuller, unshamefaster, more foolish, liars, more fraudulent, more receive fraud, more esteeming trifles, slower, tenderer, weaker, and more prove, or sooner drawing into familiarity, and into company with an other. This like uttereth the Philosopher, in lib. 9 de hystoria Animalium, cap. primo: that man in nature is perfitest: and for the same cause, the proportions of all the members and parts are séemelier, and stronger compact: in so much that the woman is more pitiful and mercifuller, yea readier to tears & weep, than the man: yet envious, full of complaints, eviller speaking, backbiting, and slandering. Besides more sorrowful, careful, and despairing, than the man: yea more impudent; a greater liar, lighter deceived, apt to call to memory or remember matters: unto these watchfuller, sluggisher, lesser stirring abroad, and lesser desiring meat. But the man (as above uttered▪) lyvelier, more stirring, and stronger. Auerrois primo phisico. comen. 81. uttereth, that the woman is ●npe●fiter than the man: and the femininitie happeneth to man by accidence (an other text openeth) of the depriving. And the learned joannitius in hisagogis reporteth, that the man differeth from the woman, in the same, that he is hottér and drier than the woman, and she contrariwise colder and moister than he. And the singular Aristotle uttereth; in primo de animali: that the: worthiest, noblest, and with us more common and known, yea and the more stable and safe creature, is man. And in the. 〈◊〉. de animalib. Aristotle reporteth, that man among all other creatures, is accounted the worthier: and of the virile kind, the Males are stronger, and stowter, than the Females: except in the Bear, and Lybarde, as. 8. de Animalibus. In all the kinds of Beasts, the Females have a more dead mind, and are less patient, and may sooner be converted, and are sooner angered, and sooner appeased, and a●e of a●●●●er heat: they are bosides rash and hasty, and invericundious: and have a small head, the face and neck stender, the breast and shoulder points narrower, the rib lesser, but the haunches big, and buttocks the like● the legs also are slender, the hands and feet slender and thin. The Females in all the kinds of Beasts (as afore reported) are fourche fearefuller, and p●●uisher or ●●owarder conditioned than the Males. These hitherto, Almansor secundus. The woman for the more part is light of belief, and ungracious or froward in conditions. The light belief, signifieth the malice of understanding: but the temperate is more congruent, as reporteth Hippocrates, in lib. secretorum. But if the man possesseth the woman's properties: whose note appeareth, that he is unfaithful, an ill reporter, and a liar: and this rather, when he draweth near to the woman, by the counterfeiting, the often shifting, and decking of parts. The like may be said of the woman's qualities, when she often exerciseth and followeth near man, in the appareling and decking of her body like to him: as did that manly woman Fracassa, of whom shall fully be uttered, in the proper place. The Philosopher Arystotle reporteth, that the person which leaneth with the body to the right side in the going, to be effeminate, in that he is of a moist quality, and soft of skin. The like of these Cocles noted, to have a soft skin, a clear and fair throat, effeminate legs, and for the more part were slender, but the haunches were big and soft, the face white, and pympled, the voice small, low, and horsely: like to the common Harlot, haunting very often man's company: and these have many other notes, which for that they are more at large uttered, in other places of his book, he doth here wittingly omit them. And in his time was a certain noble person imprisoned, being one of these. And an other effeminate person he saw of the City of Luca, being of. lx. years, which hanged or leaned to the left side as he went, and had a read colour in the face, so fair a throat as the clear woman, the face pimpled, the hears of the head trussed and finely trimmed, the voice small and soft, and to be brief, he was a very effeminate person and Cyned. The man (to come unto the matter) by the part of the composition of habitude, aught to be as Conciliatour uttereth: that is, the perfit man (if the lascivious nature disturbeth not the order) hath a big head, the face in breadth and length, equally stretched out, according to proportion: the neck big, lively & sinewed, the breast strong and large, the shoulder points and ribs big to the back, and afore, strongly coupled and joined together: the back throughout sinewed, and strong jointed, the belly but meanly fleshy, the hips and buttocks, lesser and smaller than the woman's: to conclude in all parts much bigger and stronger than the woman, unless any accident may contrary the abovesaid, as in the kind of rapine or greedy catching birds, a temperate nature found. The woman aught to have a contrary composition, as a small head, a long face, a small neck, a large throat, and somewhat eminent, the breast narrow, the shoulder points flat lying, the flanks and ribs slender, the back like: but the hips and buttocks, bigger than the man's: the legs in a manner of one bigness throughout, the feet small, the heels flat, short arms, the hands and fingers small, the lips thin, and the chin round, with a certain pit or denting in, whether the same be of length or breadth, the flesh soft in feeling, and long comely hears on the head: yet little and small hears on the breast, belly, hands, and feet, through her cold complexion: and of the same weaker of strength and courage, and less bold through her narrow breast which she hath, yet coupled she is to man to yield (by their consents) a natural tribute to the world. The gelded persons become not only weak of body, but in mind and courage little differ from the woman, as the Philosopher Aristotle reporteth. This worthy lesson also the Philosopher uttreth, that he wisheth to fly and eschew that woman's company, when she is of composition manly: for there is a sure token in her, both of luxury, and wickedness, but contrary, judge the courage of such men, which in composition be effeminate.   

The judgement of the colours of the whole body. The xii. chapter.  
THe colour is many ways changed, according to the commixion of the humours: and according to the dominion of them intensively and remissinely, by which also a man must Phisiognomate. For the judging of colours, except the proper effect be adjoined to his cause: error to the judger, must in many happen. So that their natures and qualities cannot easily be judged, except a man diligently consider the proper country in which each be borne: for that we see in many places, and chiefly in Italy, many nations dwelling together, like as the jew, Turk, Schavone, Greek, and high Almaigne, and many others. Whose mixed natures must be considered, if a man will rightly phisiognomate, and judge upon any of these above named, or of any other nation beside. Seeing those people dwelling far North, be strong of body, comely of colour, soft of flesh, big bellied, yet simple, ireful, of small learning, mean of counsel, unstable, liars, deceivers, and boasters. And on such wise temper your judgement, according to the nature of the place and country, where such are borne: which in an other chapter happily, I will further writ of. But to return unto the matter, understand that the white, wan, and yellowish colour is a note of the deminished decoction: if this diminution therefore happeneth, the goodness of nature shall like be diminished. For which cause, fly and eschew the company of a wan, and yellow coloured man, for that he is given to vices, and luxury: but this luxury, doth the Philosopher here mean to be the immoderate appetite of the thankful matter, in causing evil works unto other's hurt and less, and not of the coeating alone: in that coldness, is a contrary unto that lust: seeing the lust is caused, of hotness and moistness. For the wan, and yellow colour, doth here rather argue coldness. Further, the wan colour, is the way & beginning of the mortifying of natural heat, and extinction of the same: by which reason appeareth, that the wan colour doth no otherwise differ from the black, but as to the remission of the mortifying. And by this wan colour, is to be understanded the leadie colour. The learned Avicen writeth, that the whiteness of colour is a note of the depriving of blood, or the scarcity of it with a coldness, for if this colour should proceed of a whotnesse, and that with the Choleric humour, than should it tend unto a cytrinesse. Further Avicen writeth, that the ruddy colour, doth signify the plenty of blood: the read and somewhat read colour, doth declare the hotness of quality: yet more doth the somewhat read colour, declare the read choler: and the read colour, the sanguine choler. Here further is to be noted, that the colour somewhat read, doth signify the depriving of blood: although there appeareth not the read choler, as the like happeneth in the healthful bodies. But a very swart colour, as between the black and yellow appearing, doth rather signify coldness, through which, the blood than is diminished & congealed: and that little so congealed, is through the same turned into a blackness, which changeth the colour of the skin. And this we name a wan or yellow colour, according to the intensine, and remissive dominion. The honey colour, signifieth a coldness and dryness: for as much as the colour is the same which ensueth a pure black choler. So that the whiteness of colour, followeth the condition of phlegm, and quality of the moisture: but the greenness of colour doth rather argue the blood congealed, which then tendeth to a blackness: so that the same commixed to the phlegm, is made green: yet doth the whitish grey colour, rather signify a flewmatick coldness, mixed with a little read choler. And after the opinion of many Physicians, the colour is for the more part changed, through the liver: unto a reddishnesse and whiteness: and through the milt, into a swartnesse. Further Avicen writeth, that the swart yellow colour, doth argue the red choler: but the dark brown colour, doth signify the black choler. And the like in (a manner to this) affirmeth Auerrois, which writeth that in an equal climate, the swart yellow colour, doth declare that the red choler, to govern the choleric: but the dark brown colour doth testify in the same climate, the dominion of the black choler. Avicen also writeth, that the body cometh read, through the dominion of blood, and white in colour (as the ivory) of the flewmatick humour. Besides these, the complexion having a mixed colour, both of the white and read, is after the estimation, a mean temperated.  
Rasis also reporteth, that the quality of the body through the colour, and habitude of the same: of the feeling and operations, and of the matters issuing from the body, is so known. For the white and swartish colour, and of a whiteness and grayness mixed: and the wan and leadie colour, do innuate a cold complexion: But the read, reddish, the high read, and bleak read, all these demonstrate a hotness of complexion: and if a clearness and thinness be conjoined to the colour: the clearness and thinness of humours, are then declared. But if a troubledness and grossness be mixed to it, the grossness of humours is then signified. The white colour beside to which a redness, with the thinness and clearness is admixed, doth demonstrate an equality of the complexion. That if a redness shall abound, and the clearness shall be lesser, the dominion of blood is there signified. But if the redness shall so much be diminished, that it approacheth to the colour of ivory, doth innuate the paucity of blood. Which if the same shall yet be more diminished, in such manner, that of the same appeareth in a manner nothing at all, the dark wan colour proceedeth: which portendeth the paucity both of choler and blood, and the dominion of phlegm in that body. But if this colour approacheth to a whiteness, to which a greenness is admixed, then ensueth the same, which of the Physicians is named a leadie colour: which declareth a diminution of the blood and read choler, and indicateth the dominion of the black choler and phlegm. The swartish colour, if the same shall approach to a redness, or that to it this admixed, doth demonstrate a gross blood to bear sway, according to the quantity, which to it is approached, or if a redness to it be admixed. And the colour perfitly swartish, which is approached to a gréenesse, doth declare the dominion of the black choler. But bodies coloured with a red colour, which is found to draw nearer to a whiteness, are of a cold complexion. If the colour, shall appear nearer to a greenness or grayness, shall be of a hot complexion. But the other are citrine bodies, which to a whiteness partake a near subtleness: which colour in the healthful, or in whom the multitude of blood consisteth, and not for the dominion of choler. So that these bodies are not citrine, but accydentally or by accydence. Yet the other bodies perfectly citrine, are somewhat clear, which like persever at any time. And these are, choleric bodies. There are beside of these certain, which with a cytrinesse, approach to a greenness and swartish colour, partaking a small fairness: in which either choler beareth sway: whose complexion is proved and known to be worse than all others. The liver and milt, having the like quality and condition, are for the more part diseased: and the health of these bodies, is not firm, nor permanent or continuing. But the bodies having a dark colour, which are nearer to a cytrynesse, are of a hot complexion: and near to the red choler. And those which have a greenness admixed, are less● hot, and pertain to the black choler.  
Conciliatore reporteth, that the black colour, very soft, doth declare a weak, fearful, & crafty man, applied unto them which dwell far South, like as the Indian: & that because such are Melancholic: whose property is to be fearful. Again, the Moors and the Egyptians, and through the inordinate heat, under which they be borne, are thereby but weak.  
If the red colour shall be sparsed with a white, doth then declare stout & strong persons,  
The colour which is a mean between these two, doth denote a temperament of quality, proportioned to them, which devil under such a climate.  
The colour between a yellowness not tincted, and a blackness, which changeth into a clear brown: doth declare a good wit, and honest manners. Such persons the Philosopher Aristotle, willed king Alexander to retain to his person, and about him.  
The colour covered with a paleness, doth testify a weak & fearful person, & that such a one to be bereft and taken in the love of a woman: and applied after the kind, unto heresies: except this happeneth in passions.  
When the colour shall be a swart camelline, mixed to a paleness: doth then demonstrate such a person to be a babbler, undiscreet and full of ire.  
The blackness of colour like to the clear horn, in any man, is a note of adustion: and this is general, as well in the members, as in the colour of the hears of the head.  
Whose colour is a dark green, or black, and not soft in the feeling, doth argue such persons to be prove unto ire.  
A ruddy colour of the body, is an argument of a mischievous man, and endued with variable manners.  
The colour very red, doth declare such a person (of experience known) to be crafty, and applied to the Fox: also the proverb uttereth, that we seldom see a little man meek, and a ruddy man faithful, but the godly I here except.  
The face red spotted, so that the greater redness appeareth in the forehead, and free from the eyes: doth declare a shamefast person, and applied unto the passion: for that the shamefast face for the more part, is covered with a redness.  
The colour white, with some red mixed, doth argue strong & stout persons, applied unto the Septentrionals.  
The colour mightily and over white, is contrary to virtue, for that the same signifieth the person to be a sluggard: for as much as he is of a phlegmatic, and cold quality, and through the same fearful.  
That colour which is deformed with a paleness, doth testify a weak and fearful person, and a hafter or overthwarter: if that neither sickness, nor earnest study, be the cause of that paleness.  
The colour swarter, and mixed with a paleness: doth declare that person to be a glutton, a babbler, and undiscreet, both of ire, and tongue.  
That person which hath a redness simply, with a pleasant moving and playing of the lips, and enlarging of the nostrils: doth argue such a man's mind to be occupied and troubled with a most great ire, and referred unto the accidences of the passion.  
The cheeks and eyes read above, with a certain moisture like to watery pimples: do denote such to be Drunkards, and lovers of Wine, and strong drinks: applied to the men, of the City of Pavia.  
If the eyes appear red and dry, then doth it declare such a person to be stout, and soon moved to ire: and referred to the passion, which like so happeneth in that action.  
The eyes appearing very black, do declare such a person to be fearful, and covetous of gain.  
The eyes a white grey, and troubled: are notes of a fearful person: and compared to the Goat and sheep.  
The eyes not very black, to a yellowness tending, like to the Lions: doth declare an honest and friendly person, compared to the Lion and Eagle.  
And a meanness of colour, with an abatement: doth signify shamefastness and honesty.  
And whose inner parts of the lips, shall not be with a certain redness coloured: is then of the Physicians judged sickly.  
When the veins both of the temples, and behind the neck, do appear to wax red, otherwise to swell out, and that the eyes seem prominent and bloody: do argue an irefulness so vehement, that they incur unto a madness: and referred to the passion.  
When the countenance appeareth all red, doth then either declare a shamefastness, or to be a Wine bibber: and this redness is readily known by tokens of the eyes, and by the custom of it.  
That person which hath a fiery redness on the breast, and face, is infamed with ire, and easily cometh frantic and mad: as the like of these, the Phisiognomer hath known by experience, in sundry persons, and referred to the passion.  
The red colour of the hears of the head intensed, is a note of crafty wiles and deceits, of much ire, and of fransinesse, when as the same declareth the abundance of choler.  
The brown Chestnut colour, doth declare uprightness, and the love of justice: and all report, especially Nuncius naturae, in the seventh book of the nature of beasts, and in the first Chapter, of the condition of a Nurse, where he uttereth, that of those, the better and healthfuller sort are they, which be brown in colour, than the white woman, and have a helthfuller milk: the self same affirmeth Avicen. 4. de animalibus.  
Those persons having a flerie red colour, or near to it, do retain anger long, that hard to be qualified and appeased, and hard to be ruled, when they be angered: and such are referred to the passion, that is, unto the manner appearing, in any such grievously angered.  
Those persons which have the veins of the neck extensed, and appearing big and eminent out, with a read colour tincted, do retain anger long: and such an ungracious anger, that hard it is to be appeased.  
Those also (as the Philosopher writeth) be referred to the manner appearing, for that in such an ire this happeneth, as that the veins to be extended and magnified, through the boiling and swelling up of the blood, and spirits from the heart, which so reach out those veins as is aforesaid: and the like judge in the forehead, where we utter judgement of the lines there seen.   

The judgement of the colour, and substance of the hears of the head, and in all other places of the body. The xiii. chapter.  
NVncius naturae uttreth, in lib. 2. de partibus. cap. 14. animalium, that of all living creatures, man in especial, is thickest and hath most plenty of hears on the head. The cause of which matter is applied, as well unto a necessity, as unto the reason of a help and secure. For necessary it was that the hears should be, both for the moisture of the brain, and seams of the skull: for where the most quantity of humours and heat is, there of necessity must the great plenty of hears grow, for the reason & cause of a defence, that the daily increasing & growing of the hears, covering the head, may so defend and secure it from the extreme cold, and mighty heat. seeing man's brain in proportion, is greatest and moistest, for that cause it needeth especially a defence. etc.  
Isydore reporteth, that the hears of the head were ordained of nature, to cover and beseem the head: & that these might so defend the brain from the cold, and heat of the Sun.  
Albertus' in lib. de animalibus. cap. 3. reporteth, that the hears proceed of the grosser vapours issuing by the poors of the skin of the head, sent forth by heat, through the narrow holes of the skin, which dried and hardened in the coming forth, through the outward cold of the air. And the hears of the head which slowly increase (through the lack of blood) is a note, that the complexion to be very moist. That if these speedily increase, is a note that the body declineth unto a dryness.  
But to come to the matter, the hears of the head do naturally declare, the qualities & quantities of humours, and the conditions of the spirit or mind.  
The Philosopher also (in. 5. de generatione animalium, cap. 3.) uttereth, that the cause of the bigness and smallness of the hears of the head, is most chiefly caused, and grow out of the skin, and not out of the flesh: when the humour in them is evaporated, and breatheth forth: seeing we see that the gross hears do spring out of a thick and gross skin, and the small hears out of a thin and soft skin, these hitherto Aristotle.  
So that when hotness and dryness be conjoined, the hears of the head do much sooner grow, & wax many & thick. For as much, as the much quantity, signifieth a hotness: and the bigness of them, a much fumosity. And for that cause in young men, there is a more quantity, than in children: for as much, as the matter of children is vaperous, and not humorous. And the contraries of these, do follow their contraries. Further, the signification by the part of the figure, is that the crispednesse declareth a hotness, and dryness: for the same is caused, when it findeth a tortuousnesse both of the holes and powers: but this doubt is not here resolved, when as the complexion is altered, although the two first matters be changed. The plainness and flat lying of the hears of the head doth signify a contrary, that is, coldness and moistness, as evidently appeareth. As touching the part of the colour, the blackness signifieth a hotness: which blackness is here meant like to the clear horn: with a roughness, and somewhat tortuous. The whitishnesse signifieth a coldness: but the citrinnesse and redness, signifieth an equality: and the whitishnesse doth either argue a vehement coldness, as the hoariness: or a strong and mighty dryness, which like happeneth in the vegetalles, when they are dried: which from their blackness, or gréenesse, pass into a whiteness: and this like happeneth not to men, but in the end of drying sicknesses. Auerroys (quarto colligit capitulo) of the notes of the complexion of the whole body reporteth, that the signification of the colour of the hears of the head, is not verified (for the more part) but in temperate climates: although in every climate, may be somewhat comprehended, in comparing the men of that climate dwelling there under. As for example in the Germans and Moors, of which the Moors are black, and their hears are crisped, with an uttermost tortuousnesse: yet not for this, is their complextion hot, but rather these notes aught to be attributed to the outward heat, seeing they are known rather to be cold, through the heat vaporating. But the Germans, Wendenland people, and those which devil in the cold countries, are white of body, their hears yellow and plain: yet not for this, is it generally to be said, that they be cold: but rather that their complexion is very hot, in that the heat is included in the inward parts of their bodies: as the like happeneth, in the winter time. Galen uttreth, that the white hears of the head, do declare a cold complexion: and the quality of a deminished coldness, hath the hears of the head yellow to Gold: and the complexion of a diminished hotness, hath the hears of the head red in colour.  
Auerroys' writeth, that in whom coldness is lesser than hotness, hath golden or yellow hears on the head, in that the yellowness, doth signify the complextion of a diminished coldness. And the redness of hears on the head, do declare a complextion of lesser hotness, than is the quality having black hears: and this (for a truth) is true, in that the redness is near, and a neighbour unto blackness: & like the yellowness, and whiteness. The golden colour of the hears, hath an equal and temperate quality, of the yellow, and read, mixed and compound together, these hitherto Auerroys.  
The airs and Countries, have an operation, in the cause of the hears of the head, which diligently is to be observed and noted: seeing it is not to be doubted at, that so well in the black hears, as the yellow, is the equality of a like complexion declared: here we apply jupiter, seeing it hath an ayreall nature. Nor in the hears of the Illirian, the blackness, which of his quality, signifieth a hotness, when as their kind hath the same.  
The ages also do work, in the matter of the hears of the head: for that young men, be like to the Meridionals, children like to the Septentrionals: and old age, as a mean between both.  
The hears of the head much in a child, do argue that his quality (as he groweth) turneth into the Melancholy: and in an old man the like, signifieth that he is presently Melancholic.  
By these we understand, that the hears of the head lying plain, do denote a coldness of the brain, especially when they are soft in the feeling: for these do then declare a fearfulness, and pusillanimity: applied to the Indians, and sheep: for as much as this is a moist complexion, as the learned Albertus uttereth.  
Those which have the hears of the head so much crisped, that these be in condition like to the dried Pepper, as the Indians are: which devil under such hot places, that do make black and crisped the hears so much, even like to the dried Pepper: by which most writers, do digestively note a weakness. When in them shall be a most great resolution wrought: and that moisture, is diminished, then doth old age fast come on. For such which devil in those Countries, become old at. thirty. years, and their hearts are fearsfull, and weak of courage: which well declareth that the kinds in them, be much resolved:  
The bodies dwelling in hot Countries, are lighter than others: as the same witnesseth Aristotle in Methaphoricis: where he putteth a difference of the Countries, in Phisiognomating.  
Conciliatore in .10. partic. proble. reporteth, that for the much hotness, causing the moisture to evaporate forth, by which accidence their members are like wynded and writhed, and generally the living things of those climates: which evidently is declared by green wood dried, which deprived of the proper moisture, appeareth winded and wrythyne: when the moisture doth not equally breathe forth thorough out: except it hath a viscous moisture very unctuous. For which cause (in Phisiognomating) it behoveth to consider many matters, and notes.  
The colour of the hears of the head yellowish, like to honey: do declare the dominion of coldness, through the heat covered in the moisture as the like are in children: yet the persons dwelling Northerly, have the like condition, through the region: which much beguileth in Phisiognomating upon the like subject. And such persons to Venus are attributed, so that the same be either of nature or by Arte. The hears of the head gross and black are applied to Saturn: yet is not the same to be like considered of them, as of the Spaniards: for this declareth them to be subject, to the earthly, and shadowy moisture.  
The hears very black and rough, and not plain lying, do signify a hotness in that person: as the white hears, do indicate a cold complexion.  
jonnitius in hysagogis uttereth, that there are four manner of colours of the hears of the head: that is to say, the black, the read, the grey or flaxen, and the hoary. The black colour proceedeth through the great & much quantity of the kindled choler: or by the much combustion of the blood: but the read colour, through the mightiness of heat, not adust: of which the hears are always caused read: the flaxen colour, proceedeth of the abundance of Melancholy: but the hoary white, is caused of the overmuch lack of natural heat, and through the effect of rotten phlegm: & this for the most part is caused in old persons. And these sometimes declare, the veneral conditions.  
The colour of the hears, like to the clear horn, are attributed to the nature of Mars: So that the hears be not gross, but somewhat small, and this through the subtleness of the humours. And that they also be black through an intensed heat which like appeareth in the bred baked on coals, from which the moisture flieth, so that by the long lying on coals the same is made black. When in the other parts of the body, there is an over much hairiness seen, there do the stars of Saturn and Mars work their virtue, and such are noted to be robbers, or lurckers by the high way, especially when the eye brows be very thick, joining over the nose, and that the eye lids be hairy: but when the breast shall be only hairy, doth declare a hot, and stout person.  
The whole body covered with hear, both thick and rough: doth denote such a person to be of a more brutish will and nature, than manly. When the nape of the neck from the head, shall be hairy: doth denote that person to be strong, and courageous: and such, applied to the Lion.  
When the Phisiognomer, (by any occasion procured) came either to Prince's courts, or Noble men's houses, would at the first behold, and thoroughly consider on every side, the Officers, and servants about the Prince, or Lord: but especially, their faces. As touching these, did on a time (at request moved) view and earnestly mark the faces both of the Officers, and other servants, continually attendant on the person, of a noble Prince, named Astorgius Faventnus: but among these, he especially regarded the Secretary of this prince, whose parsonage and form, was on this wise. This Secretary (by report of the Phisiognomer) was small of stature, in body slender; the colour of skin and face wan, a little neck & somewhat short, Mercury's line in the forehead, conditioned in a retrograde manner, the other positures of the face and body, in a manner answerable to the figure here demonstrated: as touching the gesture of body, he went upright, making short paces, and trod very fast on the ground. And the Phisiognomer in further considering the others about this Noble man, perceived sundry of them to be both subtle, and crafty deceivers: through which their Lord by them, he thoroughly conceived, to be greatly abused and endamaged: but specially through the occasion and means, of that notable deceiver (the Secretary) above described. All which the Phisiognomer well witting, did (by a similitude, framed to the Prince) utter these words: that he as an Angelical rose, was in a manner suffocated and choked by the wicked thorns daily conversant about him.  
Thus by many outward signs, may a man find out the qualities of the mind and courage. As when a woman is appareled & decked in man's apparel: which doth then declare her nature to draw near to man's. As the like did that woman of courage named Fracassa, who commonly used to wear (by the report of the Phisiognomer) man's apparel: and would upon a bravery many times, arm herself at all points to just, and run sundry times so armed at the ring. The form of which woman (by the earnest view of the Phisiognomer) was on this wise: she had a small head, and Pineapple like, a neck comely formed, large breasted, seemly arms, answering to the body: but in her other parts, as in the hips, buttocks, thighs, and legs, near agreeing to man's. This manly woman also walked upright in body, treading light on the ground, and bearing her head playing, like to the Hart. The other notes of this woman, did the Phisiognomer for brevity sake here omit. Yet he thus concluded, that by the sundry notes, which he viewed, she was prove, to come to a violent death.  
These verses of the Italian Franciscus Asculanus, may aptly be applied in this place: touching the great deceit, and subtle practices of many Strumpets, in their deckings, and other wanton allurements to the mighty harm and undoing of many men: as the like well known by that courageous woman above described, who drew (for the parsonage and singular beauty) many a worthy Capitane and Soldier to her company. For which cause, this man moved with a love and pity towards his countrymen, wrote these, by the way of a persuasion, in the mother tongue, as follow.  

De non credati a femina scioccha,  
E non vacenda lor ficta bellezza  
Ma riguardati come dentro fioccha  
Miri la ment cum gli occhij cerueri  
Che alhora perderai la sua vaghezza  
De lei mirando li socij misteri.   
That some light & understanding may be conceived by these verses, he uttereth in them, that he would his country men to beware of the counterfeit beauty of most women with them: in that the same not natural, but like framed by Art, with waters, tinctures, and such like. The Phisiognomer also reporteth, that many women like delighted to garnish and deck up themselves, carry the head after the manner of the heart, with the eyes rolling, and turning here and there: still turning the head, one whiles on the right side, an other whiles on the left, yea upward and downward: which argueth an especial unstableness, and an unsatiable luxury in that creature. In so much that if they intensively possess or have these, than such be for the more part ercmeriti: and of experience (saith the Phisiognomer) do I report this.  
Where sundry men are named to be Effemynate, is understanded and meant two ways: the one, when as such be delighted to go in apparel, and decked with ornaments like to women: the other, to appear lascivious, and weak both of will, and courage. The quality of which apparently declareth, that the mind (for the more part) doth like ensue and answer, to the dispotion of the body. For such be noted of experience to be unfaithful, and evil reporters, and liars, in that they thus through their counterfeiting, answer in parts, to the kind fraudelent and wily.  
Further, the youthful delights in men, is seen unto twenty years, or near upon: for that the natural heat, is all that time covered, and hind of the moisture. The knowledge of which, is well discerned, through their members then being soft: that suffer in a manner as the women.  
The wearing of heavy garments customably doth perfectly argue a heavy brain: but the garments light, do witness, a light brain: which rule and note, much furthereth the person minding to Phisiognomate on any subject.  
The hears of the head, blackish in colour, if they be meanly thin, (as writeth Palemon) and the like Albertus, Aristotle, and Consiliatore: do then denote honest conditions, and both a good disposition, judgement, and nature in that person.  
The hears of the head yellowish and meanly thin, do denote that the Sun, and Mercury to bear sway, in the qualities and nature of that person, after the mind of the Phisiognomer, which I thereto agree.  
The learned Consiliatore writeth, that he which hath the hears of the head, and in all other parts of the body standing upright is argued by judgement fearful: for that such persons in great fear appear the like: which for that applied to the condition of the passion. A like reason of the same uttereth Albertus, which affirmeth that the windy moisture, is cause of such an uprightness and staring of the hears. Yet be the hears sometimes crisped, curled, and hard, which proceed through the dryness in the sharp heat, is causing and working the like. The worthy man Almansor writeth, that the crispednesse of the hears, and of these standing upright: do demonstrate a hot quality, and hasty nature in that person.  
Here in the first persons touching the colour of the hears, and the effeminacy of parts, doth the Phisiognomer aptly apply the Moon and Venus: but in the second kind, doth he nearer attribute the Sun, or rather Mars.  
The hears of the head lying flat, and reaching out on the forehead: do denote a strong person▪ yet brutish (of likelihood) in conditions: for that the powling of heads in our time, may greatly beguile the judger: and these applied to the Bear, and other wild beasts.  
A like judgement (the Philosophers) uttereth, that the roughness of the hears of the head, do denote in many (lacking education and grace) the rudeness of manners, and wild behaviour.  
The hears of the head after the mind of the Philosopher Aristotle, very thin, do indicate an effeminate mind, for the lack of blood, through which not only a slowness, but a womanly courage, and dullness in conceiving is procured.  
A much quantity of the hears of the head lying flat, and appart on the middle of the forehead folding, and winding upward toward the brain, or crown of the head: do argue (after the agreement of Authors) that such a person to be both subtle and wily: yet in honest and just causes not found so advised and witty: for which reason, attributed of the Phisiognomer to the barbarous sort.  
The hears of the head, flat lying of either side, descending to the forehead: do declare such a person conditioned, to the nature of the Horse.  
The hears next the temples small and thin▪ do denote a cold person and weak of strength▪ the reason of which seemeth to be, for that the temples supply that place, where the great Arters and Uaines do end. And in this, the place should naturally be hot, through which causing the engendering of hears, in that the same is procured of heat. For which cause, when the hears of the temples be small and thin, do then denote the lack of natural heat: and applied to women being there bore of hears.  
The hear by the temples, thin, yet found stiff: do then denote not only a fearful person, but cold also by nature.  
The hears thick growing about the temples and ears: do denote that person (of experience known) to be of a hot nature, and prove to the venerial act.  
The hears in that place, if they shall be big, and whiter: do then denote untaught manners, and rude conditions: applied to those brutish sort, named the Fryselande men.  
The hears in the same place, if they shall be either perfit black, or flaxen of colour▪ do then argue a violent and furious mind: applied (of the likelihood) to the Boar.  
The hears soft & thin, and exceeding small: do then declare an effeminate mind, and courage: and that this person not only lacking blood, but to be dull of sense, and slow.  
When the hears shall be yet much thinner, do then innuate a crafty, hard, or near, and covetous person: applied (after quality) to the fearfulness, and covetousness, both of the Barbarian, and Assyrian: for that the Assyrians, are by nature exceeding covetous.  
The hears much and gross, and flat lying, with a hairiness of all the body, in a child: do witness the Melancholy to ensue, that is to say, to become frantic and mad.  
When the hears in age are much increased, then do they represent the much adustion above nature: which so causeth the sickness of innocency, and foolishness.  
The uttermost line or crest of the hears of the head, if the same reacheth and goeth from the forehead: doth then argue a crafty person, having a perverse, and wicked understanding.  
The uttermost line or crest of the hears, if the same extendeth to the forehead: doth then note such a person to be stout, and somewhat wild. This like is thus pronounced by reason of the hotness, and such are properly applied to the nature of Mars.  
The uttermost line or crest, if behind the forepart of the head (at which ended the beginning of hears) descendeth toward the nape of the neck: doth then argue such a person in wicked matters, to be crafty, but in the good, lacking discretion, and lecherous.  
Such a line from the forepart, when the same is far higher from the nape of the neck: doth then demonstrate such a person to be slow, fearful, of an effeminate mind, and many times ireful.  
The hears of the head, yellow as Gold, do declare such to be right Sollistians: that is to say, of a proud and haughty mind, and vain glorious  
The hears of the head soon hoary, do indicate the lack of natural heat, or putrid phlegm: and these sometimes witness venerial conditions.  
If a man by the Art and skill of Physiognomy, may find to place in the forehead, and face, both Mercury, and Mars: then such (of skill known) be found through the inclination, to addict their minds to Alchemy, and in the same to invent the great deceit in metals, and false coining of money, and imagine many evils pernicious: of which condition (being at Venice) I saw two like beheaded, for such a wicked fact, in the year. 1565. Whose bodies and heads (after the order of the Country) were immediately burned with the scaffold into ashes: but of these the elder and principal, was much more spiced with the notes of Saturn retro- grave.  
Women by nature wax not bald, in that the quality of them draweth near, and is like to the nature of children.  
The gelded persons wax not bald, in that they be changed into the feminine, or womanly nature: but few such (at this day) be here with us: except those by hap, caused through the incision of a rapture.  
To conclude the hoariness, and whitish flaxen colour of the hear of the head, is caused of a flumaticke quality, & such of nature, draw near to the quality of women: as experience, like teacheth of the same.   

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

Of the form, nature, and judgement of the forehead. The. xv. chapter.  
THe face as Aristotle writeth, is that part only which evermore is bore, and this especially in man.  
The forehead is that part or space of the face which properly is between the highest of the brows upward, and the eyes downward.  
The breadth of the forehead, beginneth from the root of the nose, where the eyelids do end: and reacheth upward, unto the garland seam● about the head.  
The length of the forehead is understanded and meant, after the breadth of the body, which way the hairy sinews are seen to stretch and run. As the like manner and form, many of the best learned, the Phisiognomer observed to have. And at Ravenna, he beheld the image of that learned Dante, who had the like form. Here note, that a man must consider all other parts, with the conditioned form of the head, and the agreement of the countenance or face, for otherwise is not this verified and true.  
By the round forehead, shall you conceive & understand a certain spherical or very round eminency, & bearing outwards: such a form of necessity, must be granted to lack in the length of the forehead. The cause of this is, for that the spirits in the same empty place, are reverberated and inflamed, and that the inflammation long continueth: Which reason and saying is confirmed, when such have a short neck and choleric, in that the inflammation of blood is lightly caused and abiding.  
The forehead is an utterer of heaviness, mirth, clemency, and cruelty: of which the proverb ariseth, that the flattering person, showeth a smooth and smiling forehead: the ireful man a gathered, knitting, and cloudy forehead.  
Aristotle affirmeth, the forehead to be the seat or place of modesty, and honour: and the same for the nearness of the imaginative virtue, which with the common sense in the forepart of the brain, is placed as principal of the head, by force of whose virtue, either heaviness or mirth, comeliness or uncomeliness, are suddenly carried unto the judgement of reason, & by the same judged. Of this we name such to have a shameless and brazen forehead, which put away or set aside all bashfulness and shame.  
The forehead through the descending of all the sinews from the brain, to perform the sense, is as it were a certain tower & fortress, unto whose hollowness do the five sensitive sinews concur of the outward senses, through whose help, from all the objects of the senses, at the seat of reason, is judgement caused.  
The skin of the forehead, which with a certain musculous, and thin substance fastened to it, is united or joined together: that the inner parts of the hands, and soles of the feet, with the tendons, do agree and work together.  
The forehead, distinguished or divided of the bones, lying under the utter skin, doth only consist of two movable skins: and briefly, the whole is loose in itself: and of the same, is undoubtedly moved, by a voluntary motion.  
The skin of the forehead, doth move together with the eye lids, by certain muscles and sinews: at the opening, and shutting together of the eyes.  
The musculous thickness, lying under the skin of the forehead, by which the eye brows are drawn up, and the motion of the forehead caused, hath his hairy fastenings tending downward: which cut overthwart, by an unskilful Chirurgeon, doth after cause, that the whole skin of the forehead, doth slide or fall down to the eyes.  
The plain and even forehead without any wrinkles, is the same which doth bear or boss nothing outwards: but containeth or hath a certain evenness thorough out. And such persons are noted (of the Phisiognomer) to be contentious, and full of variances: the reason is, for that the same signifieth a gross skin of the forehead, and of the consequent, a like wit: and the hardness of flesh, which cannot be placed, of which the rudeness of understanding ensueth, through the Organ not due proportioned. And such also be hot and dry persons, which is the cause of the tention of the forehead: so that through the paucity of understanding, they be caused brawlers and contentious.  
In all matters, is their a certain outward note, by which we find those that are not answering to the eyes, that is to say, the inward notes not seen. Of this appeareth that the nature of the proper matter hath his, and Philosophy natural hath his, which it skilfully noteth.  
The person that hath a big forehead, is slow, and dull witted, compared unto the Ox, in that the Ox is a slow beast, which hath a big forehead. But the forehead small, doth denote an unstable person.  
The forehead large, doth indicate such a person to be inclined often to change both mind and purpose: but if the forehead be very large, than such a person (for the more part) is noted to be a fool, of small discretion, and dull witted: as both Aristotle and Avicen writ. The forehead to be large (after the agreement of writers) is meant to be formed with a due quantity, both in the length, and breadth.  
The forehead round and fleshy, doth argue such a person to be ireful: if the same especially be bearing or bossing out, and with this lacking discretion, dull and slow: who of the Philosopher, aptly applied to the Ass.  
The forehead overmuch standing forth, that the same seemeth bossed out in the middle: doth signify the excess of choler, and such (for the more part) are disposed and inclined unto the Choleric and hasty passions: as unto the fransinesse, and furious hastiness. A like to this that if the forehead hath (as it were) a proper bearing forth, or knob bossing out, and certain denting in, or little furrows to be seen: doth (by practice of the Phisiognomer) signify such a person to be rash, wily, and false of promise: yea, this like (by the report of Adamantius) doth denote sometimes foolishness, and fransinesse or madness in that creature: so that the other signs and notes of the parts, answer and agree.  
The forehead little and narrow, doth indicate such a person to be foolish, and a small likelihood in him to be taught, or to conceive any learning to purpose: yea nasty, sluggish, and a gluttonous feeder: applied for these to the grunting Sow. But the forehead small, that is thin of skin, and very narrow, in a swart person: doth denote him to be lascivious, soon moved to ire, over liberal, seeking desirously acquaintance, and a note of small wit in him.  
Here note, that the forehead small and having a thin skin, doth indicate in that creature subtle, and movable spirits, & econtra. For the spirit, is a subtle substance, aereal, clear, and produced of the lightest, and most thin part of blood, by which the virtue of life is carried, unto the proper actions of the same. So that where the overmuch thickness is of the forehead, there of necessity must the gross spirits be engendered, which are not apt to meditate or conceive deeply, for the expulsive virtue, which is weaker in that person. And the virtue united, is stronger or mightier, than the same dispersed: so that the spirits united, can not aptly discern the congruent actions, through the over empty, large, and phlegmatic place.  
The forehead over thin of skin, and wrineled, doth argue the lack of brain, and consumption of the substauntiall moisture: as the like appeareth in aged persons: and in those, which by daily and continual sicknesses are wasted, and brought very lean.  
The forehead long, doth witness such a person to be witty, apt to learn or to be taught: yet somewhat vehement in causes, many times. For these, of the Philosopher, aptly applied to the fierce Dog. new acquaintance, and a note of small wit in him.  
Here note, that the forehead small, and having a thin skin, doth indicate in that creature, subtle and movable spirits, & ●contra. For the spirit is a subtle substance, aereal, clear, and produced of the lightest, and most thin part of blood, by which the virtue of life is carried unto the proper actions of the same. So that where the overmuch thickness is of the forehead there of necessity must the gross spirits be engendered, which are not apt to meditate or conceive deeply for the expulsive virtue, which is weaker in that person: and the virtue united is stronger or mightier than the same dispersed: so that the spirits united, can not aptly discern the congruent actions, through the over empty, large, and phlegmatic place.  
The forehead over thin of skin, and wrinkled: doth argue the lack of brain, and consumtion of the substantial moisture: as the like appeareth, in aged persons: and in those, which by daily and continual sicknesses are wasted, and brought very lean.  
The forehead long, doth witness such a person to be witty, apt to learn or to be taught: yet somewhat vehement in causes, many times. For these of the Philosopher aptly applied to the fierce Dog.  
The forehead square, having an equal and moderate largeness, agreeable to the head, and face, or according to the manner of the other parts doth argue such a person to be virtuous, witty, of honest conditions, and of likelihood to be hardy and courageous: for which (of the Philosopher Aristotle) aptly applied unto the Lyon.  
The forehead plain, and wholly without wrinkles: doth indicate such a person, to seek and be desirous of great honour, and the same above his reach and possibility to be compassed: being one also of small discretion, spiteful, and very ireful, or that continueth long angry, obstinate, and full of strife. A like to this, doth Adamantius writ: that the forehead long, lean, and hollow: to testify such a person, fearful, crafty, and desirous of honour.  
The forehead that bosseth out unto the edge, is of some allowed, especially if the same well answereth to the head. But if such a roundness occupieth, and causeth the smooth and plain stretching out at length of the temples, and that the same is bore of hear: doth indicate in that person the towardness, and worthiness of wit, the desire of honour, and arrogancy, such also valiantly attempt, bold and mighty enterprises: as the same noted sundry times, of the worthy Phisiognomer Cocles.  
The person that draweth or knitteth together the skin, in the middle of the forehead, with the overbrows: is not only noted to be wayward, and ireful, but greedily bend and fixed, to the horrible excess, and greedy coveting of money, much to be detested: as Palemon, Loxius, Morbeth, Conciliatore, writ.  
The forehead (as Thaddeus Hagecius reporteth) stretched out plain and even, and the same as one smiling, doth argue such a person to be a flatterer, and hardly to be trusted: as the same of experience noted: which manner of appearance the Philosopher Aristotle, doth attribute and apply to the kind of the passion: in that the forehead thus stretched, throughout equal and smooth, is laboured (as it were) by a made or dissembling means. The same also is named of the Phisiognomer (and Thaddcus agreeth thereto) a counterfeited forehead, when it thus appeareth wholly wretched out plain and smooth. As by a like may well appear in such persons, at what time they flatter: and in the Dog fawning for an intent, which then maketh smooth the forehead.  
The forehead cloudy through wrinkles, doth signify such a person to be bold, fierce, courageous, and terrible: compared of the Philosopher for the like, to the furious Bull, and Lyon.  
A mean condition of the forehead, between the former uttered, doth by judgement (of all writers) decently agree: and such a person hath been noted (for the more part) to be gentle, civil, of an honest nature, and endued with good conditions: as these, of experience noted, by the well practised Phisiognomer Cocles.  
The forehead appearing in a sad manner, with a heavy countenance: doth argue such a person to be full of mourning and heaviness, and applied to the effect: in that such which wail and mourn, have then a heavy countenance, and be full of sorrow.  
The forehead drawn together or wrincled in the middle, doth signify such a person to be ireful, and revenging.  
The forehead long, lean, and hollow: doth denote such a person to be fearful, crafty, and desirous of honour.  
The forehead hanging down, and shadowed as it were: doth indicate such a person much inclined and prove to shed tears: for which reason, these of the Philosopher are aptly applied, to the kind of the passion: and to this, do the later writers agree.  
The forehead big, is always caused thorough the bigness of the bone, grossness of the flesh, and thickness of the skin: contrariwise the forehead small, is through the thinness of the bone, flesh, and skin: as both the Philosopher Aristotle, and Palemon, with others do writ.  
The forehead appearing deformed, through the many wrinkles deep, by which the same named fowl: doth signify a sorrow full person, and applied (of Aristotle) to the kind of the passion: in that such, which sundry times vexing, and grieved in mind, do then utter and show a like wrincled, and deformed forehead.  
The forehead bore of hear (as Thaddaeus Hagecius writeth) and having a plain and even skin, except the same within the upper face above, or over the nose, doth signify a malicious person, deceitful and full of ire, yea, contentious many times.  
The forehead cloudy or lowering, and wrincled yet in the middle of the same more wrincled: doth together indicate with the two best virtues (as both stoutness of courage and wit) the most hateful vice of cruelty, to consist in that creature after the mind of the Philosopher.  
The forehead very great, round in form (by the bearing out) and bore of hear: doth not only argue (by the agreement of all writers) such a person to be hardy, and stout, of will hardly to be bridled, but a dissembler and liar: the rather if the other parts answer.  
The forehead long, with the countenance or face long, and slender, and chin like slender and thin: doth not only (after the mind of the Phisiognomer, and Thaddaeus) denote such a person to be rigorous and cruel, but bearing rule, to be a tyrant.  
The forehead confused by wrinkles, and the face appearing puffed up, through an overmuch fatness, doth indicate an unstable, phlegmatic, gro●e, and dull witted person, by the agreement of Palemon, and sundry other learned.  
The forehead narrow, to be foolish: and the same long in form, unapt to learn. This high swollen or bolned out, and round: to be a deceyner subtle, and wily. The forehead wrineled, to have deep cogitations, and burdened with cares. The same round in the bossing out, to be not only envious, but crafty. The forehead large (after breadth) doth denote such a person, not only honest conditioned, but free of expenses, and liberal in gifts: as Loxius, Philemon, Palemon, and sundry other writer's report.  
Certain report, and rightly in the same, that the forehead overmuch wrincled, doth argue unshamefastness in that person: the reason is, when the virtue apprehensive and conceiving is weakened, the same then cannot orderly discern the congruent, from the incongruent: of which ensueth those that are wrought without shamefastness. The cause of this is, in that the forepart of the brain▪ is very moist, and of the over much moisture is this great wrinkling caused of the forehead.  
Yet note, that the wrinkling of the forehead may like be procured of two causes, as of dryness and moisture: saving the difference is, that the same which proceedeth of dryness, doth not occupy the whole forehead: so that this signifieth irefulness in that creature: and anger in the other person of a moister quality. The reason is, for that the person discerneth not the same, which causeth and retaineth both the ire, and hatred, without due cause: and such also are known (for the more part) to be full of variances, and strife, yea covetous, and evil tongued. O how many vain Physicians be there (saith the Phisiognomer) which nothing at all regard, nor care for the science of physiognomy: yea, they in a manner wholly deride the professors of the same, thorough their simple travail, and study bestowed in the science. Avicen reporteth in secunda quarti, Capi. 26. that necessary it is for a Physician by Physiognomy, diligently to consider in the face, eyes, and other members, the evil form not natural: and that he especially regardeth at the first whether the same form & note be natural, & according to the individuate like answering, so to pronounce judgement. The like words in a manner, reporteth that worthy man Galen, in his first book of complexions.  
Henricus and Guido, in a proper chapter of the Pocks writ, that such having a short forehead (as to length) and both the temples flat, and cheek bones large, be prove and apt to come unto that impostumation or swelling in the throat, named (of many) the king's evil: for that in such creatures the matter readily is derived and sent to the neck: but this especially happeneth to children, through gulositie and much feeding, and both thinness, and moisture of body: yea the same the more verified, when as the head (to the judger) appeareth big, and not due proportioned.  
Conciliatour thus writeth, that the person which hath an even stretched, and smooth forehead, with a certain shining in the same, is denoted to be not only a flatterer, but deceitful, so that hardly to be trusted. And many like were the Bononians which Conciliatore observed and noted in his time. The cause of this tention and evenness of the forehead, doth the Phisiognomer suppose to proceed, through the choleric quality, for that by his dryness the skin stretcheth out plain: but the clearness or shining, doth denote the subtleness of skin, and humours: and by the consequent, of the spirits: so that the like forehead▪ doth argue a ready wit: but such be fair spoken, using mirth and delectable words, to the end of purchasing somewhat: for which cause aptly named worldly flatterers, and deceitful through the moving of the spirits.  
Such having wrinkles playted or gathered together, in the forehead right up retching, especially unto the angle of the nostrils: are denoted to be persons full of care, and deep thoughts, bethinking weighty & serious matters, through the sad humour melancholy.  
Such having the forehead parted (as it were) here and there, or the same rough in sight, or otherwise very hollow in the middle (as if the same to a gutter dented in) with an evenness throughout, by a loasenesse of the skin, appearing as one smiling: be not only noted subtle, and very crafty, but covetous and very near or hard persons to deal withal: yea, this note perhaps in some, may indicate foolishnesss.  
The forehead much awry formed, bearing out both high and round: doth declare such a person to be weak of courage, neither profitable to himself, nor to any other, impudent, lacking both reason and wit: as the Greek author Adamantius, writeth.  
The forehead gathered and wrincled to a cloud, along the forehead, or down the middle of it towards the nose, as if the skin were plaited: doth signify such a person to be ireful, furious, and revenging: applied of the Philosopher Aristotle, to the Bull, and Lyon.  
Such a person having a shadowed and low forehead, with a pensiveness of look: doth not only argue a mourning and heavy mind, and given to much sadness, but sundry times to be ireful: if we may credit the commentatour Gulielmus Nurice.  
That singular Philosopher Ptolomeus parvus writeth, that the person having a long, high, and large forehead, to be honest conditioned, much bearing, & suffering injuries, yet of great likelihood to increase in riches: this like, doth the learned Conciliatour report.  
The forehead appearing even and smooth, doth denote such a person to be effeminate, both in courage and will: according to the agreement of Phylemon, Palemon, Loxius, Aristotle, Conciliatour, & the Greek author Adamantius.  
Micael Scotus uttereth, that whose forehead in the temples, shall appear as pu●●ed up, through the grossness of flesh: in such manner, that the like person hath the cheeks filled with flesh: doth signify him to be very unpleasant of mind, proud, ireful, and of a gross or dull wit: the reason of which is, the grossness of the temples, and flesh: and of the ●awes and cheeks, doth argue the grossness of humours, and dominion of heat, in that the fame is cause of the irefulness, and rudeness of wit. Such did the Phisiognomer always see, to have a big head, with the form evil, and unorderly proportioned.  
The forehead that seemeth crooked in form, and the same both high and round: doth signify, or rather is an apparent note of foolishness, and impudency in that creature.  
These hitherto of the judgement of the forehead: to which added (as matter agreeable) of the three principal lines, commonly seen in most men's foreheads, with the skilful judgement of those, and other notes there appearing in sundry subjects: much furthering all such as mind rightly to Phisiognomate by this Arte.   

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

The form and judgement of the overbrows. The. xvij. chapter.  
THe learned Philosopher named Nuncius naturae, writeth in the second book (de partibus Animalium) that the overbrows, and eye lids were ordained for special helps to the face, as to ornate, and beseem the same, with the avoiding of other inconveniences.  
The place of the overbrows (as writeth Cocles) is a part of the forehead, and formed of nature in that seat, where the bones knit & join together. The overbrows also were ordained to man (as reporteth Thaddaeus) both for profit, and comeliness sake: these for profit, that the moisture and sweat falling from the forehead, might (as a penthouse to the eyes) so cast off the moisture destilling, and like the humours and moisture falling from the head (through the same e●eising) shoot them of, without harm to the eyes. The like words in a manner, uttereth the Phisiognomer Cocles.  
The overbrows (as reporteth Cocles) were appointed by God and Nature, in the knitting and joining of the bones: for that in many old persons they grow and wax so long, that of necessity, and for comeliness sake, they must be clipped.  
The causes of the hears (as writeth the Phisiognomer) are noted to be four: as the efficient, the material, the formal, and final. The efficient cause of the hears, is procured two ways: the one is natural heat, which elevateth the humours from the moisture of the body, and sendeth or carrieth them forth unto the skinny parts. The other is the cold air, which both thickneth and coagulateth those humours, and reduceth them into the form of hears. The material cause, is two ways, the first is far off, and is the corporal moisture: the second cause is near, and is the earthly vapour or humour, which is evaporated from the moisture. The formal cause, is the form of the hears, as the length and roundness of them. The final cause, is the diversity of hears, as to the decking and beseeming of the body, like as are the hears of the overbrows, of which out intent is to writ fully and at large in this chapter.  
The overbrows have a hid virtue, to express the affections of the mind: of which this proverb that the person raiseth or lifteth up the overbrowe: meant by the same, that such a one to be arrogant, and proud. And such appearing like, doth the learned Thaddaeus, rightly name haughty, and sour of countenance.  
The right overbroowe is more raised, and bended, than the left: in that all the parts through the cause of moving, do decline and lean, unto the upper sight. The right kidney in like manner is known to be higher placed, than is the left: as the abovesaid Thaddaeus writeth.  
The overbrows stretched upward, if of the hears descend unto the beginning of the nose, and upward elevated unto the temples, do denote the dominion of heat and drith: and such are known to be crafty, & wicked of conditions.  
Conciliatore writeth, that whose overbrows appear whole, and not severed of hears between each, are noted heavy and sad persons, applied unto the similitude of the affection, and passion: as both Aristotle, Albertus, and others report.  
Morbeth the Cardinal writeth, that whose overbrows are stretched unto the nose, and re●ch upward to the temples, in such manner, that the hears spread to either side of the brows: be not only noted simple, unshamefast, envious, foolish, without fraud or deceit: but unsatiable and gluttonous, applied to the Sow.  
The overbrows black, not much crooked, and divided with a space, are most commended: for such overbrows had our Saviour jesus Christ, and the chaste virgin his mother: as the singular Nicephorus Preacher, and chief pastor of Constantinople church, and writer also of the ecclesiastical histories reporteth, in the end of his first book.  
The overbrows thin, and of a mean bigness, do argue a moderation in that creature, and the goodness of humours: for such having the like overbrows, are noted to be ingenious, and searchers of deep secrets: as both the Phisiognomer Cocles, the learned Philemon, Conciliatore, Albertus, and others agree in the same.  

NOn te fidare, de le gointae cigliae  
ne de le folte, see guercia ●lo luce,  
Che chi le porta, guarda non te piglie.  
impio danimo, ladro, falso, efello,  
Cum bell parlare, suo tempo conduce,  
rapace lupo, cum vista dagnello.  
Non fu may guercio, cum lalma perfecta,  
che non portasse, de malicia schermo,  
Sempre seguendo, la superba secta.   
These hitherto, Franciscus Asculanus.  
In these verses above noted, doth the Physiognomer declare and report, that the squynt or goggle eyed persons, to be greedy catchers, covetous, dissemblers, and malicious: and in a manner so evil inclined, as such having the overbrows joined, through the hears thick growing between: and the like may be said of those having but one eye, so that the other parts are agreeing. And generally these think all evils, if we may credit the Physiognomer.  
This gogling of the eyes, is caused many ways, as Avicen writeth (tertia tertij capitulo. 28. de strabositate) where he uttreth, that sometimes the gogling of the eyes, is caused through the mollifying and looseness of certain Lacertes. etc. and after the same he reporteth, that this gogling is sometimes caused through a dryness, as the like happeneth in sharp agues. etc. and this (saith the Physiognomer) serveth aptest vinon our purpose: in that the same corroborateth the dryness, which is cause of the hears, and t●● causes also are associated, unto the procuring of a wicked effect. And I never saw (saith the Physiognomer) the goggle eyed person, without a mighty heap of vices, full of fraudulent iniquities, and contumelious: and the like do I affirm of the one eyed persons, having the other notes answering, as above taught.  
The ancient Rasys affirmeth, that such having much hear on the overbrows, are noted full of thoughts, and very pe●si●e, or most commonly sad: and their speech unseemly▪ and gross. So that this text confirmeth choler adust, and melancholy humours: and is the cause also of many thoughts, and that such muse and be think great matters. A like note the Phisiognomer diligently marked, in sundry robbers by the high way (as above reported) by the said Cocles. And such also are de●●o●rers of Maidens, thieves, and murderers for the more part▪ if their faces be covered with a paleness, or wholly pale: and on sundry like formed, the Phisiognomer pronounced judgement by order of law, and death to ensue: which not long after happened, to the admiration of such which knew of the same.  
An example of a notable thief, and ingenious in stealing and robbing, who in the Physiognomers time, was hanged for his wicked facts: doth he here place by the way, for the better furthering of such, as mind to judge by the Art, on subjects like proportioned. This person, (to come to the matter) was figured, on this wise: he was of a mean stature, lean and slender of body, & proportioned in the▪ members and parts of the same. The hears of his head black, curled, thin and long▪ the forehead square, and in the middle even, the hears of the overbrows bended, and thick, and in the descending joined in the cone of the nose. The eyes were mean of form, deep standing in the head, having glistering and fiery spots: the cheeks somewhat bearing out, through the help and means of the bones there placed. The face was long, the nose mean, as the same protensed unto the mouth, and choleric of form, the part under the nose foucated: the mouth small, the lips thin, and the neither (as the same were downward) folded. The chin extending to a sharpness, or in a manner sharp downward, & on the top foucated, and round, the beard small and thin. The colour of the face was white, shed or covered with a certain pal●nosse, his pa●e in going like to the Peacocks, and that in a soft manner. His stature after nature, was rather upright, than stooping or crooked: yet crookedly did this person walk by himself, as one musing by the way. His legs were slender, the feet small and fine, the heels little and very flat: he went very seemly, and neat in apparel. The shoulder points behind, were somewhat big, and a little crooked. The hands fair and comely, with the fingers long, and paulmes long. He was a person (by report of the Physiognomer) of few words, yet quick of speech: and his actions for the more part, were done with much expedition, through a passing wit, great boldness and courage▪ In as much as unto the Physiognomy of the Planets, the Phisiognomer affirmeth, that the blackness of the hears of the head, and thinness of them, and cryspidnesse, and quickness of speech, and motion of the body, and nose protensed and choleric or hooked, these indicated that Mars' virtue to bear sway in him: for as much as in the respect of body, he had the breast large, and shoulder points big: which together were a note of hotness▪ in that person. The thinness of the hears, signified a dryness to be in him. His pace musingly, or as one full of thought, with the eye lids drawn or gathered together, and overbrows joining, through the thickness of hears over the cone of the nose: the eyes hollow or deep standing, and peacocks pace. The eyes thus low situated did denote a Saturnine disposition in him: and this especially the fewness of words, and hardness in uttering them. The longness of face, with the cheeks like figured, as above uftered: the lips thin, and colour of the face wan, indicated a Mercurial disposition, the forehead especially square. The overbrows arcuated, the lips small, the sharpness of chin, and the Fossils' of them: the decking or even dressing of the hears, and fine appareling of the whole body: fine feet, with the heels small and flat, indicated a venerial disposition. The glistering eyes and spottie, were by reason of the drieth of the Animal spirits consisting in the brain: For that the same fyrinesse and adustion procureth men (without the great grace of God) unto thefts & robberies. Saturn also increaseth dryness in that person: of the Sun, the Moon and jupiter I write not, in that I remembered not the notes agreeable, at the writing of this.  
It sufficeth us (saith the Phisiognomer) that we only write, how Saturn and Mars beared sway, and procured this person unto thefts, Venus unto gaming: & Mercury was in place, in his genyture, which caused him to be ingenious. And hereof it succeeded, that this person had a small and thin beard. To conclude, this conceive that the members which possess a cold and moist matter, the Phisiognomer attributeth to the Moon: the members which enjoy a hot and dry quality, he applieth to Mars: the members which contain a cold and dry nature he applieth to Saturn: the hot and moist to jupiter: the hot and dry more temperate to the Sun. The hot and moist members uncompact, and not much solid and round, nor very lose, nor much erected and clear, doth he attribute to Venus. The members long not protensed, and slender, are of Mercury. Of the Saturnine and Martial slenderness, doth the Phisiognomer here omit to writ, willing the judgers in this Art, diligently to consider the Saturnine lines, both in the forehead and hand: and to learn the Physiognomy of the Planets, before they enterprise to judge on any subject. In that the forms, colours, cleanly decking of parts, & all other special members of the body, a●e to be fully considered and beholden: afore any mindeth to phisiognomate, on the proper individuate.  
And thus above his stock and kindred advanced, was at that time infortunated, and thrown into prison. This person was most vile in deeds, and bold in words in that the Satuurnine disposition bore sway in him. And of this it came to pass, that he was so great a dissembler, and deceiver of many: for when he was come unto his uttermost cement, he vanished as a smoke or vapour: in that Mercury of the Alchymisters, was evil fixed and congealed. But the salt armoniac, and salt Alkali, were separated from the juices of the herbs.  
And thus above his stock and kindred advanced, was at that time infortunated, and thrown into prison. This person was most vile in deeds, and bold in words in that the Saturnlike disposition bore sway in him. And of this it came to pass, that he was so great a dissembler, and deceiver of many: for when he was come unto his uttermost cement, he vanished as a smoke or vapour: in that Mercury of the Alchymisters, was evil fixed and congealed. But the salt armoniac, and salt Alkali, were separated from the juices of the herbs.  
Such which be accustomed to wear gergious apperil▪ many 〈…〉 and jewels▪ like to women: or that be much delighted to wear and use sweet powders, and pleasant Pomanders: are reported to be spiced with the disposition and nature of Venus.  
Whose hears of the overbrows are descended down ward from part of the nose, and wretched upward from part of the temples: is noted unshamefast, and dull of wit. For the unshamefastness, proceedeth through a furious hotness, and overmuch moving: & the dullness, through the same cause: as Rasis, Palemon, Loxius, Adamantius, and sundry others affirm, and the Physiognomer with them.  
The overbrows thin of hears, and of a mean bigness, do insinuate a temperament, through the goodness of humours: and through the separating from very much adustion. And such by report of the Physiognomer, are noted ingenious, and searchers of deep secrets.  
That worthy man Rasis reporteth, that the overbrows long, do signify arrogancy, and unshame fastness in that creature: the cause, did the Phisiognomer above utter.  
Conciliatore writeth, that▪ when the hears of the overbrows are stretched unto the temples: such a person is known to be nasty or uncleanly: and of some noted to be a mocker, and dissembler: which the Phisiognomer seemeth not to have noted in his time.  
Certain affirm, that the overbrows long, do argue such a person to be arrogant, lecherous, and unshamefast: which matters truly are increased, for the more part in old age. As the Physiognomer▪ Cocles noted, in sundry individuates.  
The learned Avicen writeth, (primo de animalibus) that when the hears of the overbrows descend by incuruation or crooking, from part of the nose, doth signify a sharp, that is, a ready wit and ingenious, in wicked and detestable matters or businesses. When the hears be stretched and crook, to the outside of the eye corners lachrimall: such a person (by report of the Physiognomer) is noted, to exercise jesting, and to play the jester, and to have his felicity therein: except education, otherwise contrary the same.  
The hears of the overbrows, if they shall be stretched, and lie so strait as a line in length, and these long: do demonstrate an evil, weak, and feminine mind: applied by the like, to women. And these manner of eye brows (saith the Physiognomer) do I attribute to Venus: and such he saw (for the more part) to be Cynedes: or else very lurutious.  
The ancient Palemon writeth, that if the hears of the forehead or brows, be stretched unto the middle of the nose, and that thick appearing, but unto the parts which consist on either side, little: is an argument of magnanimity, and of most singular virtue of mind, in that creature. The hears in the same place stretched straight out, do denote such a person to be fearful, yet endued with deceits, if we may credit Palemon.  
Avicen (primo de animalibus) reporteth, that when the overbrows are stretched according to a right line, doth signify a feminine: mind: he also writeth, that the hears of the overbrows hanging downward, to signify an: envious person: the overbrows crooking, do▪ denote a weak mind, and feeble courage. Then overbrows so much crooking, that they appear almost joined to the nose, do denote a subtle, and an ingenious person. Such overbrows (saith the Physiognomer) declare a studious person: and applied for that reason, to the Planet Mercury.  
When the overbrows shall be thin, in the dyametre commensurated, & that these are large: this person (by report of the Phisiognomer) is noted, to be of a quick and ready understanding. Some write, that if the overbrows bended, are joined together at the cone of the nose, do argue a subtle, and a studious person. If these there knit (by the agreement of all writers) do witness a sad person, yet not the wisest, as the Phisiognomer noted the same.  
Here the Physiognomer propowneth a solemn Problem, that may be demanded, why the hears of the overbrows, are more increased in old age, than in youth: to which he thus seemeth to answer, that seeing the generative vapours of the hears of the overbrows, which are carried or sent forth, by the joints of the bones, and in youth are compact, and well joined, through the tenacity of moisture: for that cause the vapours can not have their free passage forth, seeing the penetration in them at that age is prohibited. But the moisture of the self same joined in old age, is consumed and dried: whereof the bones are caused more open, and the vapours free do consequently ascend, through which the hears of the overbrows are then procured to grow long.  
The hears of the overbrows thick, and so long stretched out, that they seem in a manner to shadow the sight: do denote in that person, the excess of heat. The overbrows thin of hears, and the places much fleshy: do signify a flow, and dull capacity, and coldness ruling in the principal members: as the learned Thaddaeus writeth.  
The hears of the overbrows near touching, and in a manner ionned together, are noted to be the worst condition of all others: in that the broowes like formed, do argue a wicked person, full of mischief, ungracious works and deeds, and given to wicked Artes. As the like, the learned joan. Indagines affirmeth, that he observed in sundry old Witches, brought to the stake to be burned, that had the like overbrows. The learned Physician Thaddaeus reporteth, that he observed a jolly captain, a far traveler, yea a Pirate on the Sea, and ravisher of Maidens (in the City named Nymburge) three years before, he was cruelly slain of the Lartarians: who had the like overbrows, with the eyes glistering, and fiery spots in them, having also an ireful and fierce countenance, and wan of colour in the face. That the form of this person, may nearer be understanded and learned of the professors of the Art, conceane this figure here afore demonstrated lively to the eye.  
The hears of the overbrows white (as reporteth joan. Indagines) do argue an effeminate person, lightly believing and foolish. If the crooking of the hears declineth unto the temples, and unto the bossing out of the cheeks, doth denote such a person to be negligent and foolish. The overbrows, if they reach out long, and appear thick of hears: do signify a person meditating, and bethinking mighty matters, as the Phisiognomer reporteth.  
The Physiognomer. Cocles here placesh an other example, of a certain person that he noted (in his time) which by reason of the overmuch hotness consisting in him, was known to be a a fool full of words, furious, ireful, evil tongued, and unpatient, whose positure and form of parts was on this wise. He had the head pinaple like, the voice loud and sounding, quick of speech, and in stature small, musculous, Sanguine, yet tending unto choler. The ears were great, the forehead bearing or bossing out, after a round manner, the overbrows joined together, and much hairy, the eyes small, hollow standing, glistering, and fiery: the nose flat and hollow in the middle: the cheeks bonny, and somewhat flat: the mouth great, the lips thick, and folded or turned outward: the teeth big: the chin sharp, and long: the face long: the neck gross, and short: small was the distance, between the heart, and brain: by which appeareth, that the skill of the Anothomye, is very necessary in this Arte. The shoulder points were great and elevated, with a largeness of the breast: the part afore (named Methaphrenon) was eminent and fleshy, the Hipocondria great: the legs short and musculous: the arms long, and gross or big, the feet big, and articulated: the heels great: the soles of the feet hollow: a swiftness in pace, and treading short. He bore the head (by turning hither and thither) after the manner of the heart: over all the body, he was most hairy: having a red colour in the face: which notwithstanding was a dark fairy. In the hands he had the Cardiacke, and middle natural line, very large separated, and were most red: with the mensal line naked, and alone: in the palm of the hands, were only three lines: with the rest of the tubercles, and other lines infortunated and depressed: that denoted a most beluine or brutish nature, to consist in that person.  
For as much as Michael Scotus hath frivolusly written of the overbrows, for that cause doth the Phisiognomer Coeles, wittingly overpass his sayings in this Chapter: considering they do so far disagree, from the lively Arte. And the learned joannes Picus, greatly discommendeth this Scotus, affirming him to have written no weighty matters of importance, but rather trifles, and of these full of superstition. These hitherto of the overbrows, with the lively examples described of the Phisiognomer, much furthering all such as be delighted in the Art: next to this doth he utter, both of the uses, and judgement of the eye lids.   

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

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

The nature and judgement of the movings of the eyes. The. xx. chapter.  
THe Physiognomers confirm their sayings, by the signs and notes of the eyes: in that the notes which are discerned in the eyes, be figures and utterers of the affections of the heart.  
The eye is the instrumental member of sight, whose quality is moist, in a round form figured, with a certain plainness: and formed with seven coats, and three humours, as writeth the learned Sillanús (super nono Almansoris.)  
The passions of the mind, as trouble, mirth, love, hatred, and such like: are especially declared and uttered by the eyes: after the agreement of all writers.  
The especial colours of the eyes, are known to be four: as the black, whitish, variable, and grey: as the worthy Canamusalis (in libro oculorum, cap. tertio) reporteth, and the like jesuhalis.  
The round form of the eyes, is better moving, perfiter, and uncorruptibler, through the lacking of corners: as all the learned agree in the same.  
The cornered eyes, have very often superfluous moisture standing in them: as writeth the singular Constantine, in libro oculorum.  
A perfit form and condition of the eyes, doth denote an honest person: as writeth Gulielmus Nurice, Conciliatore, Albertus & others.  
The eyes big & eminent, do argue weakness, and a feeble courage: in that these be so caused big, through the much abundance of moisture of the brain: in which is coldness, that sheddeth a long by the members, and extinguisheth the blood. So that such a brain is colder, and moister, than it aught to be: and in such a body should be the lack both of natural blood, and courage. And as the spirit and store of blood, procureth boldness in men, even so doth the cold and moist quality, contrary work and cause fearfulness.  
Rasis reporteth that the eyes eminent & big: do argue such a creature to be fearful: and applied to the Hare, Cunney, and Frog.  
The eyes outward extended, do denote (after the mind of Rasis) such a person to be foolish: but the eyes deep standing, do denote such a person to be subtle, and of evil conditions, through the part of the wicked quality: yet such be of a good and sharp sight, and see further, than the eminent eyes do: in that the visible spirit is more gathered in the deep eyes, and the seeing virtue stronger, yea the light is received in greater quantity: as by experience is known in the Gunner, which minding to shoot straight, winketh with the one eye: and like the Carpenter, in the laying of his line right: these hitherto Auerroys. But through the contrary cause, such having the eyes eminent be weak of sight, and see nothing so far off. The large eyes tending into a breath of the body, like unto the eyes of the Parthians, do indicate the moisture of body, in that creature.  
Such having the eyes elevated, and standing high out, do see from them (as above uttered) but a little way: the cause is, in that when the eye is eminenter, it is then further distant from the brain: which is noted, the well spring of the eyes. So that through the far distance from their spring, that is the brain, such eyes are hindered to see far: where otherwise the eyes standing deep, do see sooner and further, yet such are noted to be of evil conditions. Further, conceive that through the eminency of the eyes, divers matters visible are represented: so that such in a short time, can discern and judge matters. Such also are babblers without judgement, through the forepart moist: as afore uttered, of the forehead. And for that cause, are noted unshamefast, and foolish: the self same (in a manner) doth the learned Asculanus (in his mother tongue) writ in libro Cerbae, on this wise.  

Gli ochij eminenti, et in figura grossi  
Gli ochij veloci cum lo batter sermo,  
Matti e falsi, & de mercedae scossi.   
By which he concludeth, that such are without discretion, through the small discourse, and paucytie of understanding. He also uttereth an other kind in these, as the eyes moving fast and quick, which are a note of hotness: and argueth irefulness, luxury, and boldness: applied to the Hawk, and Falcon.  
The slow moving of the eyes, is a note of coldness: and declareth sadness, and fearfulness in that creature. Such which with the eyes, move the eye lids together, are weak, & of a feeble mind, as Palemon, writeth. The eyes which shut, and open together: do indicate a wicked & traitorous person. If water shall stand in them, doth then denote a studious person, and an earnest searcher of Arts: as writeth Aristotle, Albertus, & Phylemo.  
Conciliatore writeth, when the eyes are difformally moved, as that one whiles they run, and an otherwhiles cease running (although by these as yet) not wicked fact or mischief be committed and done: in cogitation notwithstanding the mind is known, to be occupied with the like. And such generally, the Phisiognomer hath noted to be of wicked conditions: & prove through such a conjoining to come to a violent or evil death. Yea such a like note, hath the Phisiognomer often observed, in many robbers by the high way.  
The Philosopher Ptolemy writeth, the the eyes yellow (so that the same proceedeth of no sickness) do signify such a person to be a deceiver, and cruel: as the Phisiognomer Cocles observed and noted, in sundry Bawds, and Murderers. Further such a colour, doth indicate the dominion of choler, with a most great adustion: of which occasion, cannot otherwise be caused, but the dominion of malignity.  
The eyes which swiftly move, with a sharpness of sight, are noted thieves, unfaithful, and deceivers: yea such a note, hath the Phisiognomer experienced, and judged many, which after were hanged. Of these one the like, was the son of M. julianus de Pontremulo, brought up, and frayned courageously (from child age) under a valiant and politic Captain, named Francisco Roverso: on whom he pronounced judgement, in the year of man's redemption. 1492. And before the presence of M. Bartholomew (de S. Marino) a famous Chirurgeon, and a most special friend of the Physiognomers▪ And as this Cocles had afore pronounced and judged of the yolig man, even so came it to pass (through the lack of grace) that he was hanged, in the year of our Lord. 1496.  
And this Physiognomer on an other, named Tadeus Gu●dottus, pronounced a like judgement, which also for theft (as he reporteth) was hanged, by sentence of the law. For these are well known to have a subtle wit, and the same proner or readier unto the evil. The like confirmeth that worthy Conciliatore, where he writeth, that the eyes swiftly moving, and appearing sharp of look, are noted crafty, unfaithful and thieves: as of nature, these are uttered▪ The cause is, in that through the subtleness of wit, theft proceedeth, and the strange deceiving. For the subtle wit proceedeth, through the subtleness of humours, of which ensueth the hotness of complexion, as above uttered. And the moving, proceedeth through a hotness: so that when the hotness is great, then is the swiftness intensed.  
The wan and yellow colour, both sometimes indicate the complexion or quality of choler adust: yet the same tending unto Melancholy. If to a whiteness, to which a gréenisse is admired, heat ensueth, which of the Physicians, is properly named a leadie colour, as writeth Almansore, lib. secundo. capit. 1. So that this is a swartish colour, if the same appeareth nigh so a redness (or a redness mixed to it) which demonstrateth that the gross blood to bear sway, even as the quantity which approacheth to it, or as the redness which is mixed to it. This colour (by the agreement of the Physicians) is as the colour of the lungs, when the same is newly drawn forth of a beast, that is properly named wan of colour. The same (of the lungs) which after the drawing forth, beginneth to putrefy, and swell up, and a wan or leadie colour appeareth in the same. Here note, that the Phisiognomer willeth a man, to beware and take heed of the like coloured persons, in that these are very evil, & wicked: if so be these in habitude (as Cocles reporteth) be not laudable or comely. Such a colour the Phisiognomer noted, in sundry Cardinals, that were very wicked in their deeds. Yea these of like colour he noted to be drunkards, luxurious, and practisers of false and wicked matters, without any shame: as the like of experience, the Phisiognomer reporteth to have known. He further writeth, that the Melancholic adust, are lecherous, unlearned, and exercise swinish conditions: when as their heads be spericall, or Pineaple like, and having fat cheeks. Yea when the adustion is overmuch, than such incur and fall into a frenziness. The Phisiognomer noted, yea he judged (before the learned) sundry of a like complexion, that become foolish: and of these, two were Students at that time, who after the increase of this melancholy, become foolish, according to the judgement of the Phisiognomer.  
The eyes small, do argue such a person to be perverse, foolish, and faint hearted, applied of the Philosopher to the Ape: the reason is, in that when the creature is hot and dry, he is then malicious of the humours and spirits: and is a betrayer through the hotness and dryness, proceeding of the Choleric adustyon. For which cause, such are deceivers, and partake of the Melancholy humours: of which fearfulness, and foolishness ensueth through a dryness. The deepness of the eyes proceedeth through a dryness, which drieth up the moisture of the muscles and ligaments. Of which ensueth a drawing together into the inner parts, and the brain to be exhausted. And the paucity of the matter of the eyes, doth signify in the moisture proportioned, the dominion of dryness and melancholy adust, or a dryness adustyve: and for this, are fearful, and deceivers, like to the Ape: as the same experience demonstrateth.  
Rasis reporteth (in secundo ad Almansorem) that many spots in the eyes appearing, do indicate an evil person: the rather, when the eyes shall appear variable of colour, which signifieth the wickeder person. For the varieties of the eyes proceed not, but of a hotness which clevateth the vapours unto the eyes: of which, how much the more the variety of the eyes is, so much the more doth the same argue an intensed hotness. By that reason, how much the more divers the spots are, so much the more is the adustion: and by the consequent declareth the variety of humours, and greater adustion, and this doth manifest the adustion of the spirit: of which the varieties of conditions proceed, and the mighty heap of vices. So that of the great variety, is the honest and laudable judgement, debased or caused the worser.  
The look of the eyes like to the woman, causeth the same disposition, as of such a complexion: and is the same in conditions as the woman, as luxurious, and invericundious: for which cause such men of like nature, be luxurious, and invericundious. Of which Rasis reporteth, that when the look is like to a child's, and that his whole face and eyes seem or appear as he smiled, this is a light hearted person, and given to mirth, without taking care of the affairs of the world. The eyes appearing wholly smile (as one laughing) with therest of the face in like manner, be flatterers, luxurious, & ill reporters or slanderers. Some of this allege a cause, and report that the mirth, and length of life, to proceed of a good complexion: whose cause are the laudable humours, and pureness of them, through his agreement. So that the cause of life is hotness, and moistness: but of death, coldness and dryness. The complexion of young men, is hot and moist: but of old men cold and dry: and the note of the same is, that such which coeate much, do live a short time: and the gelded after nature longer, than those not gelded: and the aged men which have much flesh, do live longer, in that the causes of much flesh, is a hotness and moistness. By which reason children, that are hot and moist, be among other ages merry, and joy through their complexion: and be without cares of the mind. So that such, like to children in countenance, are the like in complexion: not be thinking earnest, or weighty matters.  
When the eyes appear in redness to the burning coal, such a person is noted to be wicked, and obstinate: the reason is, in that the fiery colour, doth indicate a most intensed choler, by reason of the hotness: and he is vicious, and obstinate, as appeareth in the verses in the first place.  
Whose eyes be in colour like to the Goats eine, is argued foolish: the reason is, that when a creature resembleth to any beast, such a person is of the like nature, complexion, and conditions as in many places afore like uttered. So that such Goats eine do indicate foolishness, & great simplicity. The Phisiognomer many times looked on such a beast & found the eyes somewhat variable, with a certain troubled matter about the ring & sight of the eye, which declared (after his judgement) a complexion very fiegmaticke, and watery, of which fearfulness, and foolishness ensueth.  
The eyes which are like to the cows eyen, do portend a madness to succeed in that creature: seeing the eyes like to cows eyen in men, do argue a like complexion. For the complexion of such a beast, is cold and moist, of which the eyes are great: so that through a coldness and moistness, is the slowness and dullness of understanding caused, of which a madness and simplicity ensueth.  
The eyes grey of colour (to the sky) dry seeming, and dimmie: such a person (willeth the Philosopher) that a man to eschew, so nigh as he may: for that this grey colour in dry eyes, is a note of wicked persons. The colour of the eyes, which representeth the colour of Dile, doth witness a strong person. The yellowish colour of the eyes, doth indicate a strong, and stout person. The eyes appearing much black of colour, is denoted to be of a hard nature, and fraudulent. The deepness of the eyes, is through a dryness, drying the muscles and ligaments: of which ensueth a gathering into the inner parts (as afore uttered) and the brain exhausted. The eminency of the eyes representeth many objects, of which a peevish discourse ensueth, through a confusion of the objects.  
If the eyes shall be small & prominent out, like to the Creavis eyen: do denote the lewdness of conditions and foolishness. The reason is, in that the smallness of the eyes, doth witness the paucity or littleness of matter: but the emynencie of them, doth indicate the overmuch moisture in the fore ventricle, where the spirits are letted, and of this lacketh judgement. The emynencie also of the eyes, is the cause of the representing of many objects, insomuch that such a one, can not discern the congruent, from the incongruent: of which doth the peevish and beastly discourse ensue, through the confusion of the objects.  
The eyes tending upward, as the Ox eyen, which (and with this) appear red, and are most great: do indicate a most wicked person, lewd of conditions, a fool, a bibber, and a drunkard. The reason of this effect is, in that the same signifieth the weakness of brain: for as much as such a form, proceedeth of a moist brain. And of the weakness of brain, is the drunkenness caused, through the vapours ascending, which together disturb the brain. The same elevation of the eyes, proceedeth by accidence: in that this is caused through the overmuch hotness, whose note is the read colour, or the read colour indicateth. For of an overmuch hotness, is the disturbance (of the rational spirit) caused: as the like we daily see, in the fiery irefulness of men. Such eyes the Phisiognomer noted, in the City of Viteberge, by one Nicholas a Barbier: which in a manner, was customably or daily drunk.  
The eyes directed with the look upward, quivering, and with a paleness of countenance infected, do denote such a person to be of a fierce and an inhuman wit, of an envious nature, and sometimes a murderer.  
If any by nature, hath the eyes appearing turned upward: such a one of nature, is Lybidinous: applied to the manner appearing, in the dead bodies. And in persons at the instant coeating, as writeth Aristotle, in his Problems. For the elevating of the eyes, is by accydence: in that the same is caused, through the overmuch hotness, whose note is, the redness of colour: of which is a troubling, of the rational spirit caused: as we daily see, in the intensed irefulness of men.  
The eyes appearing retort, if they tend to the right side: do denote foolishness: but if these tend to the left side, than they pronounce incontinency: as the learned Palemone, in his Physiognomy uttereth.  
The extensed eyes, with the extension of the count inaunce, do denote such persons to be malicious, and wicked: the reason is, for that the same extension is procured of a dryness, and hotness, through which the hot spirit is caused evil.  
He which hath the eyes like to the Ass, is noted foolish, and dull of nature: the reason is, in that they be of a cold and dry quality, of which the impression of kinds is hard to enter: so that by the same reason, such are foolish: referred after the manner, to the slow Ass.  
The worser eyes are they, which have either white, black, red, or any other coloured spots in them: in that such a person, is less constant, than any others: yea so hardly to be trusted, that rather to be shunned: except grace, and godly education help herein. And such a note, the Phisiognomer many times observed and considered, in divers Princes, Noble men, and jolly Lawyers, in authority. Here might a man question and demand, how it happeneth, that such a variety of colours, appeareth in the eyes: to which the Phisiognomer thus answereth, that seeing the eyes are very clear, and of a thin substance, which is caused of the watery humours consisting in them, of which the eyes are formed: For that cause, do the visive spirits, declare their qualities in the eyes. That these also are of a thin substance, doth well and manifestly appear in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4w when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in that such a one doth then t4spe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4lking essagl, at the beholding of the same, with iedwbol t4spse: yea and at that time, do such cetinef dr●ilchi ylineg in the readle: if a man may credit, the saying of the ancient writers in this.  
The eyes appearing, as they were hid in the head, that is, standing hollow inward, do further see: and such a person these argue, to be suspicious, malicious, of a wicked ire, and perverse condition: yet very mindful, especially of injuries, bold, cruel, deceitful, a liar, envious, lecherous. etc. as that Michael Scotus reporteth.  
The ancient Rasis uttereth, that many spots appearing about the sight of the eyes: do witness an evil person: and the worser are those spotted eyen known, if they be variable of colour. The varieties of the eyes, do no otherwise proceed, than of the heat elevating the vapours unto the eyes: and how much the more variety there appeareth of the eyes, so much the more doth this argue the inward hotness to be. How much the more variable, or divers in form, the spots are, so much the more and greater, is the adustion of the spirits elevated: of which both the varieties of conditions, and the great heap of vices proceedeth. So that of the great variety, is the honest, and laudable judgement, procured the worser, of all likelihood.  
Such persons which have the eyes shining, are noted to be lybidinous: and for the form, applied of the Philosopher Aristotle, unto the Cock, and Raven.  
The eyes in redness, appearing unto the burning coal: do indicate a most wicked, and obstinate person: and the cause is, for that the fiery colour, doth witness a most intensed choler, by reason of the hotness: as afore uttered, of the Physiognomer Cocles.  
He which hath mean eyes, declining unto the Celestial colour (or to the colour of the sky) or unto a blackishness: such a person is noted, to be of a perfit understanding, faithful, & saruisable. The like conditioned eyes, the Philosopher Aristotle commended highly unto king Alexander. And the same seemeth the learned Avicen to utter (primo canticorum, de varietate oculorum) which argue a temperament: if so be the eyes appear, to the colour of the Antymonye: for these denote, a sharpness and readiness of wit.  
The worthy Almansor reporteth, that those the learned name the better eyes, which appear as (between the black and variable) a mean: if with this, these are not much shining, nor that 〈…〉, nor Cytrynesse appeareth in them: 〈◊〉 such eyes, do● demonstrate a good nature, dis●●●tion and wyste: The reason is, for that these 〈◊〉 private and f●ée, from the adustion of choler, 〈…〉 adust Melancholy.  
The colour of the eyes celestial, or unto the Sky, and black, or a dark yellow, whereas 〈◊〉 spots in any mane● appear, and are caused of moist humours temperate, without any adulti●●● of which a spirit like to nature is represented▪ 〈…〉 of wit, and speculation 〈…〉 that creature, after the mind of Nun●u● naturae, and Conciliatore.  
The variable colour of the eyes, signifieth that the spirit of fight (in that creature) to be the more and clearer: and such the Phisiognomer always know, and saw to be well borne) that is, well complexioned, and that those ●o ●e Philosophers, and searchers of Sciences, and deep matters: of which one the like, wa● that learned Philosopher, and singular searcher of natural and hid secrets, named Alexander Achillinus a Bononian. And many others Cocles ●●ted, among which was that Dominicus huson's Ariminensis, a man singularly learned▪ and a witness bearer of the Physiognomers L●●●brations. And Cocles never beheld, nor noted any learned Lawyer, but that he had the eyes without any spot in them.  
The worse eyes are they, which have either the white, black, or red spots, or of any other colour in them, for that such a person (as is aforesaid) is to be misliked: yet except herein those, which be pained with the web in the eye, of which the like hath been known, both honest, and godly in conversation.  
Conciliatore uttereth, that the eyes variable, big, and grey in colour: if these shall be with red spots (especially dusty) and that the same be like unto a corrupt black: and orderly move with the look, to one side: do denote a troubled mind, and vicious of fact: yet by nature bold and ingenious.  
By the eyes (not always the whole eyes) but the black of them conceive: in that it is the black only, which showeth and uttereth the matters, that we see.  
Whose black of the eyes be red over, are so ireful at times, that such quite forget, what they do, for the furious anger, they be in.  
It hath been observed, that in the white of the eyes, where veins appearing, were filled with blood, and waring red, that such declared the person to be very ireful & hasty: as Phylemon, and the ancient Rasis report.  
When the one sight of the eye, seemeth or appeareth far greater, than the other: do signify (by the agreement of writers) not only an evil nature, but wicked conditions in that creature.  
The reddish spots in the eyes, but not very red, and rather or more declining to a blackness: so that to the beholders, these appear and seem blackish: do denote such a person to be of a courteous mind, just, honest, and ingenious: by the agreement of the most Physiognomers.  
The eyes which shine (as with little spots of brightness) within: do denote such to be cleanly, gracious, and well conditioned: as the Phisiognomer of experience affirmeth.  
The eyes with spots (appearing altogether red) yet these not round, but rather square: and like to the fire shining, both within and beneath: and that the others behind them are pale and others also grayish: and that the circles without the sight, compassing and enclosing, are bloody: and that there is a bigness of the eye: and that both the eye lids, and apples of the eyes do move: do argue such a creature, to be of a cruel mind, above all measure: a sheader of his own households, friends, or kindred's blood: yea devising, and attempting all kinds of mischiefs, and subverting all manner of matters, with great disobeyed and craft. For such were the eyes (by report of the Phisiognomer) of that most, wicked 〈…〉; named Ezelinus de Romano,  
Such small spots appearing in the eyes, how much the redder and lesser these shall be, so much the greater ire, injuries, and detestable evils, they witness in that creature: but the greater, and darcker spots; do diminish these wicked 〈…〉 finally take them away; or abate these 〈…〉 as the most Met oposcopers, agree in 〈…〉  
There be eyes (like coloured) to the Rainbow, which if these are dry, do argue madnesse● but if the eyes be moist, then do they signify magnificency and wisdom, yet with 〈…〉 and proneness unto the venereal act. The 〈…〉 eyes, like to water shining, do denote such a creature to be honest conditioned, gentle, and friendly, after the mind of Ptholomeus parvus.  
The sight of the eyes, if the same shallbe black, and closed with the aforesaid cytrynesse: or that if this appeareth goldenist colour (as the Physicians writ) doth indicate a flux of blood, by the neither parts,  
That Philosopher Ptholomeus parvus uttereth, that the eyes big, and the overbrows long appearing, do signify short life, if other notes agree with this: for such a note, had that Lodo●●●●s de Blanc●is, a Bononian of noble birth: which the skilful Phisiognomer Cocles 〈…〉 to be of a short peryode, by this, and other like notes that he considered: who in very 〈…〉 according to the conjecture, lived but a short time after: and sundry others he judged, having the like notes, that ended their peryode in a short tyme.  
The person which hath the eyes long 〈…〉ted, with the overbrows long; such a person shall be learned, of a deep understanding, and 〈…〉▪ yet by the agreement of the most Physiognomers, but short lived.  
He which hath the whiteness in the eyes, tending unto a blackness, doth 〈…〉 man, and living (by the report of the Phisiognomer) in honour. The upper eye liddees, 〈…〉 over the neither (as afore uttered) do demonstrate (of experience known) long life.  
The eyes small and round, do argue (after the mind of the Phisiognomer) such a creature, to turn willingly unto the evil: so that the face withal, be covered with a paleness: these hitherto, Ptholomeus parvus.  
Whose eyes shall be vehemently moving, and a little quivering or beating: do indicate a most wicked person, in that a most inward hotness is declared: by reason of the spirits abounding, and flowing (unto the compass about) of the eyes. Of which the ancient Rasis reporteth, that the swiftness of the opening, and shutting of the eyes, doth signify a hotness in that creature.  
The eyes quick and ready moving, and sharp of look, do indicate such a person, to be a greedy catcher: applied for the manner unto the catching Hawk. That if the beating of the eye lids shall be often, doth then indicate a 〈…〉 creature.  
Who●e balls of the eyes are drawn or carried unto one side properly, whether doth are ●niformallye, or 〈…〉 moved, do 〈…〉 evil conditions, and a wicked person, from whom, just cause is to 〈…〉 and ●●●e. For 〈◊〉 these are, móoved uniformally▪ conceive that his mind is prove unto mischiefs and wickedness: and that the creature to be polluted, with murders domestical, wicked meres and marriages: as were the Jests, and marriages (by report of the ancient) of Thies●is, and Atrei, of M●●●●● and I●●sonis, whose children were spoiled, and 〈◊〉 ●●as pieces, with the hands of the proper parents.  
But when the eyes are one wh●●es turned to one side, an other whiles moved back, and these an other whiles stand still, such manner of wicked facts by them, are as yet not 〈…〉, although in mind and cogitation occu 〈…〉 the like: as the learned Co 〈…〉, and Ptholomeus parvus report.  
The eyes big veyned, and dry appearing: do argue a frenziness present or to come: by report of the most Physiognomers.  
The h●llow eyes smi●●●●, like such determined or purposed to work decey●s, 〈…〉 be the cheeks, the overbrows and lips, are moved withal, do then pronounce the cogitations of wicked purposes, and deceits: If the eye lids especially do sometimes meet, and sometimes touch together, for then do they denote a most wicked cogitation, to consist in that creature.  
The ancient Avicen (primo de animalibus)▪ uttereth▪ that the eyes trembling, do signify a lightness, that is, an unstableness of mind in that creature.  
The eyes covered with a dumbness, do argue such a person to be endued with evil Arts, unfaithful, and unmodest in his doings.  
The eyes contrary to the above said, are best: that is to say clear through, and that no other sign of evil be●●o● shall contrary the ●●●ie▪ and such manner of eyes, ●●th Palemon report, that the mighty ●ry●● the Emperor's h●●●▪  
The eyes clear, of a big light, 〈◊〉 that 〈◊〉 with a grayness, and ●●●ddynesse do argue rashness, and madness▪ but if they have a m●a●●● state, then do these signify, a good disposition of mind.  
The meanness of the eyes, between the black, & variable, is commonnded: yea among the other manners aforesaid: unless they be much shining, either very citrine in colour, or read. But spotted with blood, do argue such to be rash, and doing their businesses, which they (purposed afore) speedily.  
The eyes big and clear, with a brightness shining: do 〈…〉 a person to be just, apt to learn, afore seer, and a witty admonisher or warner: and such like eyes, was the learned Socrates supposed to have.  
The eyes overmuch standing out, red, and small: do argue an 〈…〉 mind▪ and tongue, and an unstable person in purpose.  
The abovesáyde Palemon reporteth, that the eyes prominent or standing out, shining, trembling, and beating, and that these are small: do witness such to be 〈…〉.  
〈…〉, do 〈…〉 to 〈…〉.  
The eyes smile and most great, do denote such a person to be a dullard, lecherous, and not careful or providing for the time coming.  
The sad eyes are not altogether to be feared, for that (of the moisture) these are occupied in cogitation: and do denote the studies of honest Artes. That if with these, the overbrows, and forehead be large, with a plainness congruent, and the eye lids laudable: do witness an honesse, and laudable wit, gentle, and grave.  
The eyes sad, and dry, and with this a roughness or wrinkling of the forehead, and an earnest beholding of the look, and casting down of the eye lids: do denote such a person to be hurtful, cruel, & leaving nothing unattempted.  
The eyes somewhat moist, and looking dreadful: do denote such a person to be prove to ire, sharp, furious in talk, & in actions hasty: yea rash and hastily speaking, and most wicked. But the dry eyes, do denote ungracious and wicked conditions: when with this, these shall be discerned small, and hollow, do denote worser▪ then the abovesaid.  
The eyes, dry, and of a sadder look: do witness such a person to be very gentle, and friendly: as Palemon reporteth.  
The Philosopher in Methaphoricis uttereth, that from whose eyes, do hung like to water drops: are known to be lovers of Wine, yea they wax bald, and referred unto the passion: for that in such a disposition is the moisture, and feebleness of the brain declared: and most of the ancient, agree in the same.  
In whom before the eyes like to drops appear, and show out: are noted to be lovers of sleep: and referred unto the passion, in that such do like hung (arising from sleep) which appear in the eyes: as the Phisiognomer hath often observed, in many subjects.  
Here conceive, that the blearedness of the eyes is ●●●sed, through the gathe●●●●●●●●ther of g●●sse blood▪ and of the 〈…〉 ●●m●●●, 〈◊〉 the eye ●●de●, and in the thin●● 〈…〉 compassing the eyes, engrossing or 〈…〉 them on such wise. The like (as afore reported) are naturally sléepers, and referred in like manner unto the passion, or congruency. Seeing such a manner swelling of the eyes is caused, through a long sleep, after the Noon meal eaten. For when in sleep the meat is digested, and by the consequent some fumes are elevated unto the brain: those fumes or vapours then, through the coldness of brain engrossed, do descend unto the eyes, as above uttered: insomuch, that by such a means, a swelling of the eyes round about appeareth: after the agreement of the Phisiognomer, and others.  
The blearedness of the eyes, in regarding the disposition: do denote such a person to be a bibber, and drunkard: if this like proceedeth, of no other cause. When these shall be, with a falling of the eyes, do then indicate such a person to be a lover of sleep. Which also is referred unto the passion, as both Albertus, and Conciliatore learnedly report.  
The eyes big, do witness such a creature to be dull in conceiving, and slow in the proper actions: applied for the form, unto the Ox. The 〈◊〉 small, are faint hearted, and 〈◊〉 of cou●age referred vn●o the apparency and the Ap● after the minds of the Philosopher A●●st●tle and Auic●n.  
The eyes being a mean, as between the small and big appearing: do signify that person to be well complexioned, and of honest conditions.  
The meanness of the eyes in form, doth in●nate both a goodness, and pureness of 〈◊〉 in that treasure: after the agreement of sundry writers.  
Such which have the eyes hollow standing, are supposed to be malicious: applied for the form, unto the Ape: But such which have the eyes eminent, are noted foolish, and applied unto the apparau●cie.  
The eyes standing very hollow, is worthy no commendation at all: but such eyes which stand hollow, and that big withal, are not to be reprehended.  
The eyes hollow, and small: do witness such a person to be mutable, deceitful, a betrayer, and corrupted both with envy and disdain.  
The eyes hollow, looking, smylingly, do denote such a person to be a bethinker of evils.  
The eyes standing a little hollow, are bold, and stout, and applied to the Lyon. But the eyes somewhat more standing out, are gentle: and applied to the Ore.  
The sight of the eyes black, doth portend a slow person, and a dullard: by the report and agreement of all writers.  
The sights of the eyes (in whose compass about) like to little▪ Pearls shall appear, do denote an envious person, full of words, fearful, and most wicked, as Rasis reporteth.  
The Balls and sights of the eyes broad: do indicate evil conditions, in that creature: as writeth Palemon.  
The balls of the eyes small, do indicate evil, and perverse conditions. And in whom you shall espic the circles, which are about the sights, to be unequal, such are known, and noted of experience, to be fools.  
Haly Abbas (primo theoricae▪ capitulo. 24.) willeth a man to beware, that he be not deceived in the knowledge of the black colour: for (saith he) you shall see his eyes appearing with a sharp look, and unto the same which he shall behold, the eyes shining: as these in a manner were beholden, of some bright body right against: and his words are known to be uttered in a fumbling manner, and out of course or order.  
When the eyes shall be thw●●● appearing, and shall have a sharp Ague, do then denote, shortly after death: as the worthy Hippocrates uttereth in his learned book of secrets.  
If the eyes shall appear (long open together) doth indicate foolishness, and unshamefastness: as the learned Albertus reporteth.  
The eyes very black, do argue such to be fearful: and this never faileth the like. Yea these note such, to be greedy of gain: for the black colour very deep, is known to signify fearfulness▪ as both the Philosopher Aristotle in Methaphoricis, and the ancient Avicen (primo de Animalibus) write.  
The eyes appearing palish, do denote such a person to be prove to deceit.  
The eyes not very black, but to a yellowness declining; do denote a good nature, and to be strong.  
The eyes either white or grey, do denote such a person to be fearful: and of the white colour, it seldom or never faileth the like.  
The eyes black, notable in brightness, do argue such to be evil conditioned, deceitful, and wicked. The person which hath black eyes, and a little smiling withal, is denoted to be such a one that is greatly inclined and prove to all filthiness.  
The eyes not very grey in colour, but to a seemly manner, like to the colour of the Lions eyes, do denote such a person to be of an honest nature and good mind, and for the form applied to the Lion and Eagle.  
The grey colour of the eyes, is here meant to be like unto the colour of the Owl, or rather of the colour of the jays wings, which are changeable of colour.  
The eyes appearing veynie, do denote such a person to be frantic; and applied to the Goat. And veynie be those eyes named, which be full of small and very little lines a length, much like to small veins: through which, the colour of the eyes is changed. And such of this are of a diminished imagination, which serveth to the understanding and applied to the sheep.  
The eyes flerie appearing, are unshamefast: and applied for the form to the dog: and such also are greedy catchers, and contentious. The eyes are then named fiery, when like to fire these shine, burn, and twinkle: So that the like persons kindled with ire, see not, or if they see, one thing séemèth two, in their sight.  
Auerrois (in de sensu & sensato) instructeth at large, the causes. The especial token of irefulness, is the natural redness in the veins of the eyes.  
The divers coloured eyes, do argue such to be fearful, and applied unto the passion: for that the like which are afraid, become suddenly pale, & possess through that fear an unequal colour.  
Such having the eyes appearing or looking merrily, are noted to be luxurious, and applied for the form unto the Cock, and Goat, or Raven: that is, having the eyes like to them, which cheerfully and lovingly look on any matter: for these than show a certain gladsome and merry look.  
The eyes and cheeks read, do signify such to be lovers of wine, and drunkards.  
The eyes reddish, and dry, are stout, courageous, and hasty unto ire.  
The eyes grey or troubled, do argue such to be fearful, and applied to the Sheep & Goat.  
The eyes mean, and low standing, do demonstrate such to be shamefast, and honest of conditions. The mean colour of the eyes, with the other notes orderly agreeing, doth not only witness a goodness of sight, but a good understanding and knowledge to consist in that creature.  
The eyes standing out, and reddish, do argue such to be libidinous, and gluttons.  
The eyes standing in a manner, short or small, and bearing a little out: do indicate such a person to be covetous, very greedy of gain, and earnestly labouring after the same. If he also draweth or knitteth together the forehead, with the overbrows, to the middle of the same: such a person is then so much the covetouser, and more desirous of gain.  
The Wolf is a ●east▪ greedy, ireful, wily setting upon, bold, and violent. And those parsons which to the kind of this beast are applied, be on this wise: that is to say, having very crooked noses, stretching downwards, the overbrows joining together, rough heard, small eyes, and shutting often, somewhat hollow standing, the head small and round, rough heard in body, long hear on the head, and fast componed in legs: So that such proportioned after this manner (above uttered) are crafty parsons, wicked, oying in the shedding of blood, and prove to ire, or soon angry. And thus the Phisiognomer endeth with the matter of the eyes.   

What notes to be learned, in judging of the face and countenance. The. xxj. chapter.  
THe faces of such well borne and complexioned, are on such wise: that is, mean of composition in the cheeks, and temples, dec●●ing unto a fatness. Such a creature (after Physiognomy) is judged just, loving, faithful, and of a good understanding. Of which Ecclesiasticus. xiii. reporteth, that man's heart altereth the face, either to the good, or evil.  
When jacob by the face of Laban, found out the hatred towards him, he turned then unto his wives, and said: I knew by the face of your father, that he is no more like in friendship towards me that he was yesterday. For even his countenance, is a silent utterer to me of his mind, the contrary.  
The gladsomeness or mirth of the face, proceedeth of a merry heart: but the heaviness or sadness of look, is caused of a heavy heart.  
The face is often taken, and that simply, for the natural look of any: but the countenance signifieth, the qualities of the mind: so that a deformed look, is of a rare felicity: as the learned Isidorus (ethimologiarum. xj.) uttereth.  
Whose face appeareth fleshy, is lightly coveting: and applied unto the Ox, as the Philosopher Aristotle uttereth in Methaphoricis.  
Whose face by nature appeareth read, is shamefast and merry: but whose face appeareth pale of colour, the same by nature is known to be fearful: as the Philosopher Aristotle reporteth.  
The face appearing lean, doth argue a careful person, and sometimes a betrayer: as the learned Albertus, and Conciliatore utter.  
The face seen fleshy, doth indicate such a person to be fearful, applied for the quality to the heart and Ass: as Aristotle, and the learned Palemon write.  
The face that appeareth small, doth witness such a creature to be faint hearted, and fearful: applied for the quality, to the Ape, and Cock: as the learned Conciliatore reporteth.  
The worthy Conciliatore writeth, that whose face appeareth very big, is noted (by the agreement of other writers) to be slow and sluggish in the proper actions: for the same denoteth a much matter, and flewmaficke, not regulated: applied for the quality unto the Ox, and sluggish Ass.  
The face appearing very bony, doth witness such a creature to be laborious, fearful, and of a cold nature, after the mind of the Phisiognomer.  
The learned Palemon writeth, that a mean form of the face, as neither to big, nor to small, is perfit good, and signifieth an honest person: by the agreement of Avicen, Albertus, Conciliatore, and others.  
Whose face is judged small in form, is reported to be a person ungentle in conditions, and a niggard: applied after the manner, unto the apparauncie known.  
The Philosopher Aristotle, in his treatise of Physiognomy (of the members) uttereth: that he which hath a fleshy face, is indicated to be less sapient, importunate, a liar, and glutton.  
The person which hath a slender or lean face, is noted (after the mind of the Philosopher Aristotle) to be circumspect in his doings, and argueth a subtle understanding, as the Mercurians, possess and have. That creature which hath a long face, is known of experience, to be froward, and injurious.  
The worthy Philosopher Aristotle uttereth, that both of horses and men, the same is known: that whose face is wrinkled of nature, and not by accidence, is begotten of feeble parents: for that the strength of the heart, where as the same is feebled, draweth the skin together. And is a note of the weakness of the principal members.  
The learned Palemon, and Ptholomeus parvus writ, that a lean or thin face, doth witness such a person, to be full of thought, & cares.  
The ancient Rasis uttereth, that such a creature, having the face like to one drunken: is lightly overtaken with strong drink, & procured drunk, as the Phisiognomer reporteth of experience.  
The creature, after the mind of the learned Rasis, having a modest, and shamefast face, is denoted to have the like conditions, and to be gentle.  
An ireful face (after Rasis) doth indicate irefulness; which like happeneth to be found, both in other vices, and virtues: for that the face of like nature, to the like passion, is even subject actually to the same.  
The face marvelous round, doth innuate such a creature, to be foolish, but the same appearing very big, is indicated to be slugguish in the proper actions, and of a dull capacity.  
A very small face seen, doth argue such a person to be evil, crafty, a flatterer, a niggard (for the more part) and fearful. The reason seemeth to be, in that the smallness of the head, proceedeth of the matter of the humour, and subtle spirit, with a dryness: and through the evil composition, of which flattery is caused, and fearfulness, which is a sister of tenacity: as afore taught, in sundry places.  
Conciliatore instructeth, that a deformed face, doth seldom argue good, and honest conditions. Nor a wry countenance (of nature) can utter (after the opinion of Aristotle) laudable actions, and conditions: nor such a creature (of experience known) is greatly fortunate. And this note, sufficiently appeareth, of the congruent apparency.  
Whose face appeareth long, is noted unshamefast, and injurious: and this caused through the mighty hotness (after the opinion of the Phisiognomer Cocles which is cause of the lengthening out of the same, that such through this, are so invericundious. The person which hath blown temples, and that the veins, and arteries appear great: i●denoted (after the mind of Rasis) to be very ireful and furious.  
The face fleshy, if with an evil favouredness formed: doth indicate such a creature to be fearful, and frantic at times: after the opinion of Palemon, and others.  
The face gross, with a bigness of the jaws, and rustical look, doth denote a dull capacity, and rude nature, as the Philosopher reporteth.  
The face reddish of itself, doth witness such person to be rough or sturdy, and cruel. And if the cheeks be only read, then judge such a person to be often drunk, or at the lest, often overseen with drink.  
The learned Conciliatore writeth, that the face small, and covered with a yellow colour, doth indicate such a creature to be vicious, a deceiver, and drunkard: as▪ Aristotle reporteth, that the same seemeth to declare. This very often hath been experienced, in the Physiognomers time, especially in sundry Princes, head captains of armies, Secretaries, and ambassadors, which (at that day) were supposed among them, both sapient and skilful: that knew wittily to deceive, and find out a deceit.  
While Cocles remained at Rome, he there noted a most wicked person & lecherous: whose habitude in this place (by the way of an example) he mindeth to utter & describe, after this manner.  
He was very small or short of stature, in manner like to a Dwarf, whose hears on the head, were much in quantity, and great: especially about the temples, were these seen black: his face and countenance appeared round, and fleshy inform, the forehead big, and fleshy in like manner: the overbrows great, through the much quantity of hears: the eyes big tending outward: in the corners of which, were seen many fiery spots, his look was sturdy and wildlie: the Pellicles about the eyes, puffed up: the cheeks were fleshy: the ears found great: the nose big and short: in whose middle appeared a hollowness, like unto (the little Dogs) of Spain. The nostrils were seen to be large open, the mouth (in respect of the habitude) great: the lips in form found very thick: and turned outward, after the manner of the Mur●yans● the chin discerned big and round: the colour of the whole face, appeared wan adust: the beard found thick and black: the neck known to be gross, and lively stirring: the teeth placed thick, or thick standing together, and big appeared: the under chin seen very fleshy: the breast formed large, with great paps: the arms short and fleshy, the hands short, and in like manner fleshy: the fingers small componed, and muscled or brawned: the nails seen short inform, pale, black, and rough: the shoulder points found very fleshy: the back (in respect of the constitution of body) large, and fleshy: the belly found big to a Ton: the Pecten seen very hairy, and thick, or much in quantity: the ●diry discerned full of apparent veins: the flanks and buttocks were fleshy: the Peritoneon or space between the legs, bearing outward: the hips big, and seen fleshy: the legs (in respect of the parsonage) were slender: the feet small, and but a little brawned: the souls of the feet, were formed with an equal upper face, or evenness throughout, and fleshy: the whole parsonage was found hot, and moist: with a swiftness of pace in his going: the steps treading short, and the eyes appeared protensed, and large open in the going: the speech uttered very quick: breathing strong, and thick together: the whole body seen most hairy.  
As touching the form of this man's hand: A the Palm (through the flatness of the montes) was not hollow. B The life line was stretched out long, and read in colour. C The upper angle was separated. D The middle natural line, was seen read and thwart in form, and evil situated. E The mensal line was found great, and with inordynate creastes. F The monte of Venus bearing up full. G with the Sister of the life line, situated on the monte. H There was a triangle, no where formed in the hand. jupiter's monte not lined, and evil coloured, with the Character C. placed on the same Tubercle.  
And on the back of that finger were lines sëene, formed to a star. I The Zone or girdle of Venus, in the proper place, appeared red. KING The suns monte, evil conditioned. L Mercuries Tubercle, appeared obscure or dark shadowed. The moons place ●. figured with such a character. M The life line was gross, between the thumb, and forefinger. Thus was this most wicked man, formed in parsonage, and lined in the hand. So that through such a habitude, he used both kinds of coei2ngt3, as well with the 2l1sm as 2le1smf: and other detestable matters he exercised, not here meet to be uttered. To conclude, he was the most vicious person, of all others, that ever the Phisiognomer understood, or knew in his time.  
In a man the face remaineth, but the countenance doth altar: so that the countenance is named of the Latin word Volando, which properly in English signifieth a flying or vanishing away.  
The countenance appearing sour, through the form and condition of the lips, cheeks, forehead, and grinning: doth indicate such a person, to be a fool, and frantic at times: by the report of the Phisiognomer.  
A cheerful and smile countenance seen, doth innuate such a creature to be given unto mirth, and to be lybidinous after nature.  
The face often sweeting, and that of a light or small stirring: doth argue hotness, or a hot condition to consist in that person. And such a creature is known of experience, to be lecherous, gluttonous, and a great feeder. Of which ensueth indygestion, and a sickness to come: as the Phisiognomer hath sundry times noted.  
The face appearing valled or dented in, and rather more lean than fat, doth innuate such a creature to be injurious, envious, a liar, contentious, cruel, yea a murderer: if the same especially be annexed unto adustion, and that the colour be either wan, or yellow appearing: as the same (the Physiognomer sundry times) hath observed and known.  
And every countenance, when the same appeareth full of flesh, and fat: doth denote (by the agreement of most writers) such a creature to be sluggish, and given unto pleasure and wanton actions.  
The face appearing very much awry, lean, and long: procureth after the mince of the Phisiognomer) a rude creature in condition, malicious, and envious: and the same, affirmeth learned Rasis.  
A sad countenance, doth indicate sadness, and heaviness of mind in that creature: but the frowning look, doth denote such a person, to be a bethincker, and an imagyner of deep matters: yea wily, fearful in actions, and endeavoureth himself to be crafty.  
The face seen hollow, from the beginning of the forehead, unto the end of the chin, that the nose and mouth seem placed, as they were in a valley, doth innuate evil conditions, especially if the same be with a wan, or adust colour. For such hath the Phisiognomer known, to have been murderers, full of words, contentious, yea Pirates, and thieves.  
Take heed (saith Cocles) that you be not deceived, in the judgement of the leprous: for as much as their eyes are round, & the veins eminent or bearing outward, & a cytrinesse of colour mixed unto the redness: and such are caused very quick of stirring, and possesseth a straightness the Nostrils, with a most vehement or mighty horcenesse: in such manner, that the like creature is known to speak, as it were in the nose. The Gums also of such creatures, and the ends of their noses, are known to be eaten away: their skin beside is caused rough, and the hears of the overbrows shed away: all which by the face, may artly be known: as the learned Arnoldus de villa nova, reporteth.  
A small face and countenance, doth witness a small and base wit. The countenance formed exceeding big, doth denote sluggishness in actions, a dull capacity, and foolishness.   

What to be noted and judged, of the condition and form, of the nose and Nostrils. The. xxij. chapter.  
Man's face (after the mind of the Methaposcoper) is thin and very passable, and no part there is of man's body, which like expresseth and uttereth the passion of the mind, as the face properly doth. Of which the mind altered by any cause, the Methaposcopers can readily espy and judge. The passable place also of the face, are the eyes which the Philosopher's name to be the windows, and messengers of the mind, and next to these is the forehead. For we daily see in the place, that the veins extenced in many subjects, when such are angered, do swell in a marvelous bigness. The next part passable to these, is the Nose, in that the same is Cartilaginous (as without flesh) except that when the virtue of engendering, is mighty from the beginning of generation. So that this, before the other parts, causeth man's face especially, to be either comely, or deformable.  
When the nose is stretched and retching unto the mouth, with a decent bigness: doth then argue the bigness of the Cartylage, and the multitude or much quantity of flesh, which compasseth the same Cartilege: in that the same cannot be caused, but through a great hotness. For the property of heat is to dilate and lengthen out: so that the Nose, when the same is protensed or stretched unto the mouth, doth indicate the complexion of the whole individuate to be hot: of which both honesty, and boldness proceedeth, and is caused in that creature.  
The nostrils big and large, do witness the Testicles great: and that such a person to be lecherous, a betrayer, deceitful, a liar, envious, covetous, a niggard, of a gross wit, and somewhat fearful, as certain report: yet the cause of this matter, they allege not, as the Phisiognomer witnesseth.  
Here the Phisiognomer reporteth, that the nature of heat is to dilate, but of cold to shrink, and gather together: so that through the largeness of the Nosetrelles, is the cause of the hot complexion known, of which the great testicles proceed, and luxury in that creature: forthrough the multitude of sperm, must the receptacle of necessity be great and large, that the same may receive, and contain the sperm, or matter of the sperm, unto the digesting of it. Of the gross humours, is the grossness & bigness of members procured, & by the consequent are the spirits gross: so that of this grossness, is the rudeness of wit caused, as the Philosopher Aristotle uttereth (in libro. 2. de partibus Animalium capit. 4.) of which a tenacity, and covetousness ensueth: in so much as such cannot (through the same) rightly discern.  
The nose doth argue the quality of the heart: in that a big nose, doth indicate the hotness of the heart, and irefulness in that creature. And through this hotness (after the mind of Conciliatore) is the privity of man enlarged and caused great, as afore uttered. Of which, certain report these words in Latin.  Ad formam nasi, dignoscitur hasta Baiardi. 
By a like reason (saith the Phisiognomer) may a man argue of the woman's privy place, under these words in Latin.  Nam mulieris pes est, signum oris verendae. 
The nose either big, or small: doth argue by the like, the man's, and woman's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be: in that the same being great, doth proceed of the gross matter, and heat intensed.  
The 2Π of the ●4552μ, is the note of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For the 2Π long, strait, and slender: doth like argue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be: & econtra.  
The measure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hif ●2φ4, is the proportion & measure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every one. Of which a learned Physician uttereth the same, under these words in Latin.  Ad formam pedis, tu nosces portam mulieris. 
The smallness and thinness of the skin of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is only known by the condition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ●4μh52 in every one: for if the B1λ31 of the ●4μh52 are B2γγ3: then do they declare the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 1λ3B1 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be, if but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
The Nosetrelles are the larger parts of the Nose, where the holes of breathing and smelling be seen, and by which, the humour of the brain, is purged,  
The Nosetrelles of the Nose, do like declare the genitors to be (if we may credit the Phisiognomer) for if these be big and large, then like are the genitors of Man, judged to be big and large: but if the nostrils appear small and narrow, then like are the genitors judged small etc. Of which this rule seldom faileth, except by accidence: as either through a sickness, or by the often tractions with the hand: which practice (as the Phisiognomer reporteth) is more commonly exercised of the Cynedes or effeminate persons: which by that manner of dealing, have greatly increased this member: as he of experience, hath known in many. And he also uttereth of skill known, that in many persons, is the right hand bigger, than the left: in that the same (by his reason) cometh oftener in use.  

LImpia forma cum laquilino naso,  
viver desia de lo been daltrui:  
Finche la morte vien cum limpio caso▪  
Gentil magnifico fora de pietade,  
Semprediserue non guardando a cui:  
si come fera senza humanitate.   
This Philosopher Asculanus concludeth, that such are cruel, and handling or working false matters: and procure or do all things without any regard of the right or wrong, even unto the death, and these without humanity at all: for as much as such a Choleric body, doth indicate a ravening mind and william. The experience of which, the Phisiognomer had many times, especially in sundry Princes: and of these, one was an Italian king, whose fame was sufficiently didulgated, and known to all Italy. But here riseth a doubtful question, worthy to be known: and the same is, which the Phisiognomer Cocles granteth unto, that there be two choleric subjects found, having both Aquyline or hawked noses: and of these, the one known and found to be, of a choleric complexion, and the habitude choleric: the colour also of that creature, seen to be citrine or wan adust. But the habitude of the other person, known to be perfit, and of a good complexion, that is Sanguine: yet the same tending unto choler.  
Of the first (in answering unto this doubt) I say (saith the Phisiognomer) that he is of an intensed malignity, by reason of the corroboration, through the same spirit, which is conjoined wholly in the Choleric subject, both of nature, and by accidence. By accydence (saith Cocles) I speak, through the wan colour, which signifieth a cold complexion, and Melancholic adust: which that colour properly causeth. As the like, the Phisiognomer Cocles observed and noted, in a certain Italian Prince, which altogether was a wicked person, and causer of the destruction of much people, and a sour of discord and debate among many. But the end of this creature was detestable, unto the utter infamy both of him and his lineage. But of the second and other person I say, that when the habitude is Sanguine, it is possible, that of the Choleric, to be made or caused Sanguine, and of the Sanguine Choleric by accydence, when the ages altar these. So that a man may conclude, that when this in a Sanguine body, the same is then of a remissyve or qualified malignity. The reason is, for that the blood is a snaffle or bridle unto the choler, by which the malice of it is depressed. And one (of like condition (saith the Physiognomer, was that famous Chyromancer Galasius nigrisolus Carpensis: For as much as his complexion was known to be Sanguine, and a little flewmaticke: and very effeminate he was: yet from the shoulders upward, tending unto the Choleric quality: so that not free he was, from the vices above noted. And sometimes is the same depressed, through the part of the complexion and composition, as afore uttered.  
The Aquyline or hawked nose (after the mind of Conciliatore) seen in a body very Choleric, that is, citrine or wan adust, is noted the wickedder conditioned: by the words above uttered of the Phisiognomer.  
The Aquyline or Hawked nose, discerned in a Sanguine body, or of such a like quality, tending unto Choler: is of Avicen judged, not so evil.  
The Aquyline nose in joint manner joined to the forehead, doth indicate such a person to be stout, and hardy: applied after form unto the Eagle. This manner of jointing or to be jointed unto the forehead, is understanded and meant of him which hath the emynencie or bearing out toward the forehead, and such are named to be greedy catchers, of the heat and drieth caused: and signifieth also such to be ireful, violent in wrath and choleric.  
The Physiognomers reason of this judgement was, in that his head, nose, and breast, etc. were big, and indicated the multitude of matter, and the same inobedient consisting in him: through which the virtue ruling, could not direct the whole body, for his evil composition. Of which is to be learned, that every sign is a representer of his proper note: for as much as the same slenderness in the hips, signified the virtue and strength of the brain, to be feeble and weak: and caused an evil quality, or condition of the sinews: and disorder of the royal members: without whose good agreement, it is impossible, that life could be long in that creature. He was also known to be luxurious, and the reason agreeable (is above uttered of the Phisiognomer) which confirmeth that the nourishment, which aught by due nature to be converted and run unto the haunches, and legs, was by that manner of life, otherwise converted into sperm. So that this king was of like nature and disposition, as above described of the Phisiognomer: yet the quality (as it should seem) of lesser malice in the members, contrary working unto a hotness of the heart: and he was wan of colour, which by accydence signified the dominion of coldness and Melancholy to consist in him. And the self same (he reporteth) 〈◊〉 the Aquuline or hawked nose, did somewhat depress. But the emynencie or bearing out of the eyes signified, that the fore ventricle of the brain, was flewmatick: which to conclude, fortified (as he saith) the shortness of life: and according as the Phisiognomer had judged on this king, even so he learned and understood, that a short time he reigned.  
Of which notes Almansor secundus uttereth, that the sharpness of the nose, the long neck, the voice sharp, or small, and the comeliness of complexion, demonstrated together a dryness in that creature, through the part of the choleric quality. But his composition of body, was found small: and the place of the stomach, discerned narrow: his digestion also of meat, was known to be both weak and small, through the little and narrow stomach: his heart was found to be cold, through the length of his neck: he was beside conetous and fearful, which is contrary unto magnanimity or boldness: in that the same proceedeth of a hot quality. Yet had this person a ready wit, through the comely form of the head: for as much as the knitting and conjoining of the spirits was laudable, by which, the decent Organ, aptly served unto reason: especially, for the eminency of the forehead in breadth: but the breast, the ribs, the heels, and the neck, were found all effeminate, which (as above uttered) be contrary unto magnanimity: the Aquyline or hawked nose indicated (as the Phisiognomer reporteth) his covetousness: that so mightily (by his report) bore sway in him. Thus saith he, a man must proportionate, all the members together: for otherwise shall it be in vain, to judge or pronounce any matter at all (after the mind of the Physiognomer) on any subject.  
The nose seen flat, doth signify such a person to be luxurious, hasty in wrath, and faint hearted: for the dominion of the moisture, and flowme in that creature: as the learned Conciliatore reporteth.  
Here concrave (saith the Phisiognomer Cocles) that when the nose appeareth flat, then is a hotness and moisture indicated in that person: for as much as the hotness of the Aquyline or hawked nose, is caused with a dryness. So that the flat noses are procured through a hotness and moisture: in that the moisture causeth, the enlarging of the nose: of which such are known hot and moist, that properly 'cause the luxury in them.  
When any report such persons, that they are hasty in wrath, the same proceedeth (as the Phisiognomer reporteth) of an overmuch hotness: and the inflammation of spirits moved and procured, through the abundance of matter: and of that inflammation (by the report of Cocles) is the prefulnesse caused in such. another cause, shall here be uttered, in that the inflammation of the spirit, can not soon or speedily be cooled, through the narrow passage: as shall appear, in the matter following.  
Of which, the singular Philosopher Asculanus, in the mother tongue, wrote these worthy verses ensuing.  

EL concavato è anchora il naso simo,  
ciascun di loro a la luxuria acosta:  
Piu del secundo dico che del primo.  
chi la subtle e ne lextremo aguzo,  
Ouero rotundo cum obtusa posta:  
movesi ad ira el primo come cuzo:  
Laltro e magnanimo, e dae grave style.   
The person which hath a short nose, and the same flat: is judged (after the mind of the Phisiognomer) to be lascivious: and as some write, to be a thief.  
The nose seen short, the mouth formed small, and the teeth found short and big: do denote (after the mind of the worthy Conciliatore) a moist and cold complexion.  
The sharpness of the nose seen, the neck found long, the voice heard small and comely: are apparent notes of a temperate choleric quality: as the learned Rasis, the worthy Albertus, Ptolomeus parvus, and other report, and Cocles with them.  
The Phisiognomer Cocles reporteth, that he hath many times noted of experience in infinite subjects: & in all his life time, he never saw any, which were not possessed with a heap of vices, especially for lying, or for their imagining lies: and this caused, by the Chollericknesse consisting in them: for which cause, this Cocles willeth a man to beware, and take heed, of the felowshipping with such: as of all which (saith he) experience in short time, will instruct thee perfit.  
The Nose formed sharp at the end, doth indicate such a person to be a liar, contentious, and ireful: the reason is (as the Phisiognomer reporteth) in that such are of a choleric quality, for as much as the leanness, and sharpness of the Nose, doth for the more part happen, through the abundance of choler. The same end also hath, narrow passages, in which the air can not pass nor enter, to cool the heart: so that of this, it long remaineth inflamed: which is cause of the contending, and quarreling of that person.  
The like creature (by report of the Phisiognomer) was that Antonius, a learned scribe and notary. Yea he noted many other Country men of his, to be like: among the number of which, Cocles observed and knew a jolly fellow of the like nature, and conditions, named Vandinus de Faventia, which was a betrayer of his courteous Lord, and principal aider, son unto the noble Astorgius Faventia: by whose means, and other mighty deceivers about him, was this gentle Lord by commandment, conveyed or carried unto prison in Rome, and shut up as close prisoner, in that goodly strong Castle, named Sancti Angeli: where not many Months abiding, was lamentably murdered, of a most cruel Bastard, by a headlong fall, as the Phisiognomer learned and understood: which wicked creature after the fact committed, miserably pined away, even like an image of war, standing in the hottest Sun.  
When the Nose shall be meanly small, a little dry upward, and at the end raised up, and the neither part or end, turned again upward: or that his cleft be proceeding from beneath, unto the part turned upward, toward the cone of the Nose: doth then indicate luxury, or such an abuse of the body, not here decent to be uttered: as the learned Conciliatore in his Rubric of Physiognomy reporteth.  
The like of this, the Phisiognomer Cocles observed and noted sundry times, especially in one of the Senate house, of the noble city of Bononie: which for reverence unto the noble house, & honesty sake, he refuseth to name. The cause is, forasmuch as such are of a moist, and sanguine quality, tending unto choler: and these universally (by report of the Phisiognomer) are luxurious, in both the kinds, even as the same through the pricking forward of choler, which daily inflameth the blood.  
And the regitine nature of the whole body, moveth or stirreth forward the expulsive virtue, unto the sending forth of the noyous matter superfluous, and expelleth the same unto the congruenter places, by the apt passages: and sendeth the same forth unto the ardry, in that it is the cause of the erection of it. So that such help forward themselves, by a proper industry, not decent (for honesty sake) to be here uttered, when as the desired subject is not at hand. And the apparent notes of these persons are, that such have the nose big and blunt especially at the end: and the nostrils wide and large, through the grossness or bigness of the nose.  
The singular Aristotle (in Methaphoricis) uttereth, that such having the nose big at the end, are of an earnest and ready mind, unto the concupiscence of the desired act: such also are known to be base, and of no reputation, applied for the form unto the Ox: in that such especially in the venereal act, are so prove and easily moved, that they covet in mind what person so ever they see, which especially is known to be true: for the active coeating as with women: for such after the sight of women, seem in a manner to mourn unto themselves: as the Bull doth after the Cow: and such (Asculanus reporteth) that they are ireful.  
The self same note uttereth Rasis under these words: that whose nostrils are found to be large, is argued to he a person luxurious.  
Such which have the nose formed big and broad, are unsesible, unshamefast, unapt to learn, and sluggish, applied after the form unto the Sow, having the like nose. The reason of this is, for as much as such having the nose grosser or bigger at the end than in any other part, and that large, are invericundious, unapt to learn, and unsensible. That is, rude: for which cause, such are applied unto the Sow, having the like nose, and the like conditions in a manner.  
The nose sharp at the end, doth denote such a person to be ireful, applied after the kind unto the dog: as Conciliatore reporteth.  
He which hath a marvelous short nose, doth argue such a person to be an accuser, and a pickthank: as the skilful Phylemon and Palemon report.  
The nose formed sharp at the end, and the same thin, yet upward toward the forehead more gross: doth denote (of experience known) that such a person hardly to remit his ire: applied for the kind (after the mind of Conciliatore) unto the ireful Dog.  
The nose formed bloont at the end, and round withal: doth indicate such a creature to be stout of courage: applied of the Philosopher Aristotle for the kind, unto the hardy Lyon. The same note by relation, sufficiently appeareth to most men at this day.  
The end of the nose seen small and sharp, like to the form of the birds beck or bill, and generally long: doth declare such a person to be hasty, foolish, and like stirring to and fro: as the learned Rasis reporteth, and of him compared unto the bird. And the same like, doth the long, and thin nose signify.  
The nose very retort, or the same turning back or upward, doth (for the more part) denote, the like perverse mind, and conditions, to consist in that creature.  
The nose formed from the forehead unto the mouth a long crooking, and hard or very stiff: doth denote such a person to be unshamefast, applied for the form (of Aristotle) unto the Raven. And such were known naturally to be thieves, as Gulielmus Nurice reporteth.  
The like uttereth the Phisiognomer, that such a person is known many times to be a thief, and by the consequent unshamefast: forasmuch as this exposition, is aptly answering or agreeth: and it appeareth like by the relation which he here uttereth, in that such (after the form) are applied unto the Raven. For the Raven is well known, to be a wily and deceitful Bird, purchasing many things by stealth, and hiding those in privy places.  
The Nose found rising, and copping up, toward the forehead, like unto the eagle's beak: are noted to be stout, bold, and greedy catchers: applied of Aristotle (after the kind) unto the Eagle: and as the same in many, hath of the Phisiognomer been diligently noted.  
The Nose appearing hollow, with the forehead formed round, and eminent upward, doth indicate such a person, to be luxurious: applied after the kind, unto the Cock: and this note sufficiently appeareth, by the relation.  
The nose formed great, yet in a comely manner throughout: doth argue such a person to be honest, and gentle conditioned, after the mind of Conciliatore.  
The Nose great, and at the end appearing with an unseemly bigness: doth the like declare (as above uttered) that such a person, to be unsensible, unapt to learn. etc. applied for the form, unto the Sow.  
The Nose seen in the upper part depressed, or flat formed: doth argue the feebleness of courage, and foolishness in that creature: and this beside is a note, of womanly lightness to consist in him: after Rasis.  
The Nose on such wise formed, that the same from the forehead immediately crooketh: such a person (after the mind of learned) Plato, Albertus, and Conciliatore) is judged impudent, and a privy filcher: applied for the form, unto the subtle Raven.  
The Nose in comely form crooking, doth indicate an honest mind, and singular wit: as the worthy Conciliatore reporteth, in his Rubric of Physiognomy, and Cocles the like.  
Here conceive (saith the Phisiognomer) that the declining of the Nose, on the lateral parts of man: as if unto one side only of the position, it shall decline: doth denote a hurt to happen, from the Girdle steed, unto the lowest part. But if the nose downward shall be divided, on either side, of the position: doth then indicate a sickness, or a stripe to happen: and this either of the primitive, or antecedent cause.  
The nose at the end, formed somewhat flat: doth declare such a person to be bold, and liberal: applied for the form, unto the Lyon.  
The nose appearing read, with the root and hole within, and breedeth drawing unto a swelling, like to the Strawberry: doth argue such a person, to be a great drinker of wine, and often drunk: and such for the more part, are moist of quality, and luxurious: especially if such a note be found, in bodies of a small stature: and this was a practice, first found by the Phisiognomer Cocles.  
The Nostrils (after nature) thin, and very large open: do denote after the mind of the Phisiognomer) such a person to be ireful, cruel, and of a disdainful mind.  
The Nostrils formed thin, and long retching, are by nature near unto birds: but the same proportionally agreeing unto men, is a note of lightness, and an unstableness of mind, as Conciliatore learnedly uttereth.  
The Nostrils appearing thin and sharp, do witness such a person (after the mind of the Phisiognomer) to be full of complaints.  
The part of the Nostrils, joining unto the forehead, if from the forehead extending, the same be with a comely composition, and that well joining together: in such manner, as this be neither to high, nor to low fixed of nature: but even direct (as a line or crest) descendeth: doth then indicate (by the report of the Phisiognomer) a manly note, and courage in that creature, yea constancy, and wisdom: applied of Aristotle for the form, unto the hardy Lyon. But if the part of the nostrils be lower or flatter, and that deeper than the abovesaid, doth argue the undiscreatnesse of mind, & weakness of strength, and courage: seeing the same is known to be the note of a feminine lightness.  
If the nostrils in the top directly elevated, extend whole: do indicate an evil government and distemperance in that creature. And such are those, which in the inward end of the gristle be raised up unto the crest, and do so descend to the Nose: which when these be direct, do (after the opinion of the Phisiognomer) procure, the disorder of the tongue, in the uttering of speech and sounding words.  
The greater and wider Nostrils simply, are (of all the Metoposcopers) better allowed and commended, than the lesser form of them.  
The lesser Nostrils, by the agreement of Plato, Phylemon, and Ptholomeus parvus, are naturally ascribed unto servile wits, overthwarters, wranglers, and to thieves.  
The Nostrils formed large open, do witness such a creature to be addicted or given unto mirth, and strong in the composition of body.  
The Nostrils seen very narrow, round formed, and as they were confusedly shut together: do witness (after the opinion of the learned Conciliatore in his Rubric of Physiognomy) foolishness, the unaptness to learn, and the feebleness of courage in that creature.  
The ancient Rasis, and Albertus' report, that the largeness of the Nostrils, and the much quantity of flesh on the jaws, and the little quantity of hears on the cheeks, do signify a moist complexion.  
The Nostrils appearing very blunt, do argue such a person to be foolish: but the Nostrils formed final, do indicate a perverse mind, and peevish conditions.  
The hears which grow within the Nostrils of man, if these be many, thick growing, and big appearing: do argue an unstable mind, and gross wit, as Conciliatore reporteth and the Phisiognomer Cocles of experience, affirmeth the same.  
If the hears within the Nostrils, are found few and soft: do witness after the mind of the Phisiognomer a ready wit, apt to learn and honest conditioned.   

The judgement of the form and condition of the ears. The. twenty-three. chapter.  
THe ears declare the temperament, and proportion of the principal members, and especially the brain, which experience certifieth us. For that the brain doth sometimes send forth a noisome matter behind the ears, of which is there engendered and caused many times an impostume, and the same according to the diversity of the humours. Of which the physicians name these, the cleansing places of the members, and superfluities.  
The ears great, are engendered and caused through the multitude of matter, in the beginning of generation, of the strong virtue. And all such in a manner which have great cares (as the Phisiognomer hath noted) are known to have a short neck, and head sufficient comélye, and are Sanguine: and such for the more part tending unto choler, or unto gross blood somewhat adust. Such also are unpatient, and lightly angry. For which cause, the Philosopher reporteth, that such are foolish, (this being excepted) that they are of a good mind and intention, that is, after the departure of the inflammation, and kindling about the heart: for as much as this declareth a hotness of the heart, through the veins & arteries, as in the Anothomy may well be discerned. And such are of a good memory, in that they have a seemly neck, being an expresser of the brain, and demonstrating a good disposition: and perhaps through the choleric quality, is the retention of kinds, and through the quality of the sinews, which are of a dry nature. After the quailing & abating of injuries, such are of a good intention, in that these cause a good discourse: and noted to be long lived: for as much as in them is a good proportion, between the heat and moisture. And such a person which possesseth a mean, is moderate in his actions. The self same is confirmed of the Philosopher, in lib. i Animalium, cap. 11. Where he reporteth, that those which are most apt and ready in hearing, be well nurtexed and conditioned. Such (saith he) have a note of the best manners, which possess mean ears.  
The ears great, and directed above measure, are notes of foolishness, or that such to be babblers: as the Philosopher Aristotle uttereth. The self same reporteth Avicen pri. de Animalibus: that when the first pulp, that is, of the ears, is joined with the flesh of the jaw, doth signify a fool, and vain person.  
The Philosopher also uttereth, in Methaphoricis, that such persons which have small ears, like to the Ape: have (of that reason) Apish conditions. But such that have big ears, are noted to be dullards, and applied to the Ass. And if any shall see a person have the ears formed like unto the Dogs, are noted to have the best, and to be in a mean manner, these hitherto Avicen. So that such having the ears over small, are noted Apish, that is, they have Apish conditions: in which a man may see, that malignity and deceit to have dominion in them.  
Such having the ears over great in respect of the quantity of body, are Asses, that is, fools, and of a dull understanding: as the former Aristotle reporteth, primo de Animalibus.  
Such having the ears mean in quantity, is a good note, for that the same proveth by the similitude, of the disposition in good Dogs.  
Rasis reporteth, that whose ears are big, is a fool, yet long lived after nature: when the ears are erected up and very great: do indicate the multitude of matter, and the same inobedient as to the due form: and the dominion of dryness indicated, which is cause of the erection or standing upright.  
The ears flexible or bending, do demonstrate the proportion of heat and moisture: and the moisture is cause of the bending: as the like appeareth in a skin and wood, which when they are crooked or winded inward, are moist, for otherwise are their parts broken, if we see their matter to be dry. And of this it is, that Ptolemy the Philosopher reporteth, that the ears great and bended downward, do denote riches.  
When the ears are very small, the paucity of matter and weak virtue of the brain is signified: and the choleric matter argued: of which the subtle spirits caused: so that such have a wit or be ingenious in evil works, and are thieves, foolish, and so covetous, that they desire all things. And through that coveting, such are luxurious: & understanded perhaps of the immoderate appetites, and not of the power or force of the matter.  
The learned Palemon uttereth, that when the ears shall be prominent and very great, foolishness and garrulity is signified in that creature: and such are known to be covetous. But the ears which are as they were cut, and very short and parted, doth Loxius report, to attempt and commit a deceit.  
The ears formed semicircularly, and crests connexed, in the middle somewhat flat toward the centre, and of a mean bigness, which decently stand to the head, do witness a goodness of nature. But the ears over round, signify such a person to be unapt to learn. The ears long and narrow, are reported to be the notes of envy.  
The ears lying or standing close with the head, are reported to signify dullness and singgishnesse, as Albertus uttereth: the reason and cause of the signification, is for that the hertue formative, when the Organs are directly formed: or that the instrument of heat and the kind quaileth or wanteth, causeth that the malice of the matter doth so enlarge the ears out of measure: or through the dryness or scarcity of the same, causeth them to draw together, and be narrow, in respect of the due proportion: and of this can not govern the works of the spirit: but that the ears like ensue, according to the plenty and scarcity of matter, for as much as they thus proceed of the indivisions of nature, these hitherto Albertus: I (saith the Phisiognomer) have noted many old men, and found them to have great ears, and not small in that age.  
So that the small ears (after the agreement of most writers) do denote short life: in this agreeth Ptolemy the Philosopher, where he reporteth, that the ears small, be a note of short life: and if the ears be hairy, do indicate long life. The reason is, that the smallness uttereth the paucity of matter: and when these be hairy, do denote the matter to be sufficient strong in virtue, to heat the brain with a laudable heating: in that the hears are caused through the vapours elevated of the hotness of the heart, and all the other members.  
Some report, that the ears gristly, do indicate such a person to be Melancholic, or of a Melancholic quality. But the ears great, do denote the dominion of the Melancholic humour: as the like appeareth in the Hare, and Ass, which have great ears, and are foolish. So that such having the like ears, are of a like nature: and the Melancholic humours do not repugn unto the length of life.  
Conciliatore uttereth, that the form of the ears, denoting the temperament, and goodness of nature consisteth always of a semicircular form, and in figure of a mean greatness, and the creastes or lines connexed, in the middle somewhat flat toward the Centre, and standing seemly to the head: For the contrary positure of the ears, do denote a contrary, to the abovesaid.  
The ears marvelous great, and standing out: do witness foolishness, garrulity, and imprudency. Ptolemy the Philosopher uttereth, that the creature which hath thin & dry ears, shall never possess the wealth of the world: and the same signifieth a complexion very choleric, of which the exhauste intention proceedeth in the congruent workings, and argueth a most great unstability in that person. The self same Ptolemy uttereth, that the person which hath equinas aures, morietur dominus vel princeps.  
Conciliatore uttereth, that some report, that the ears small, do denote malignity in that creature: The ears over round, to be unapt to learn. The ears long, do argue the person to be envious. The broad ears fixed, in a right manner with the head, do indicate a slowness in that creature.  
The hears which are within the ears, if these be many, thick and long, do indicate an earnest mind, in the desire of the actual lust of the body.   

The signification and judgement of the form of the cheek bones, and cheeks. The xxiiij chapter.  
THe balls of the cheeks, are the parts bearing out, under the eyes: and these also named the cheek bones: as writeth Gulielmus Nurice.  
The jaws are the parts of the cheeks, out of which, the hears of the beard in man begin, and grow: as writeth the learned Isydore, in lib. 11. capit. primo.  
The cheek bones are often taken and named of the Physiognomers, for the jaw bones: and like the worthy Constantine defineth them, and Conciliatore, in his Rubric of Physiognomy.  
The cheek bones after Constantine, and Gulielmus Nurice, do especially declare the complexion or quality of mankind.  
The cheek bones or cheeks, very red or ruddy appearing, yet mixed with a whiteness tempered, and in substance formed not over gr●sse or fat, but meanly fleshy: do indicate a hot, and moist quality, and temperament of the same: as Gulielmus Nurice, Phylemon, and others report.  
If the cheeks shall be white in colour, without any redness mixed: do signify an excess of the quality (especially of phlegm) in that creature: as the Philosopher, Gulielmus Nurice, Conciliatore, and Cocles report.  
The cheeks in substance, seen leave and thin, and either swartish, or citrine in colour: do demonstrate a hot and dry complexion in that person, or the dominion of an overmuch dryness and heat, as appeareth in the choleric.  
But if the cheeks shall be, or appear, as they were wan in colour, and formed thin in substance, or seem lean of flesh: do indicate the excess of dryness and coldness, to consist in that creature: as the like condition, appeareth in the Melancholic. So that the cheeks (after the agreement of Authors) are evident utterers of the affections of the mind, and notify his quality: for according to the affections of the mind, proceeding or caused either of a sudden fear, or sudden joy, do the cheeks suddenly become pale, or otherwise appear red: these hitherto Constantine.  
The Phisiognomer Cocles reporteth, that when age cometh hastily on age, that such a person seemeth old before the natural time, then is the same a most special note of the shortness of life, which in the face is apparently discerned. But this rule hath his most effectuous judgement, both in children and sicknesses, especially in the same, which the physicians name the Ethicke or consumption of age, a sickness in very deed, speedily hastening death.  
The ancient Rasis reporteth, that whose flesh of the cheeks appeareth gross, and thick compact: is noted to be of a gross nature. The learned Conciliatore like uttreth, that the cheeks fo●●ed gross and thick of flesh, do denote sluggishness in that creature, and to be an excessive drinker of strong Wines: but some report violence, or a wicked will to consist in that person: which argument of the others, is rather to be allowed than this judgement, by the agreement of the most Physiognomers.  
The cheeks formed over thin of flesh, do argue malignity, and wicked conditions in that person: as both Palemon, and Ptholomeus parvus writ.  
The balls of the cheeks discerned soft, and long in form: do denote such a person, by the report of the Phisiognomer, to be an importunate talker.  
The balls of the cheeks formed somewhat long, do declare such a person, to be a trifler, and teller of vain matters and news.  
The cheeks are so named of the Physiognomers, forasmuch as in these, the teeth and hears are naturally engendered.  
The Phisiognomer Cocles of knowledge reporteth, that the cheeks or jaw bones, are eminent from the upper part of the mouth, with a length of the cheek bones, through the part of composition: and such (of observation) are known to be malicious, especially in unlawful▪ and incongruent matters: and these are applied, for the part of the jaws; unto the Ox and 〈◊〉 〈◊〉.  
But if the jaws shall be formed short, with such an eminency or bearing out, from the upper part of the mouth: do indicate such a creature to be malicious, an evil reporter, violent in actions, and envious, this especially is verified, when as there shall lack the substance of flesh, or the same appear but thin: these hitherto, the words of the skilful Cocles.  
The Philosopher Aristotle unto the mighty King Alexander uttered, that the cheeks formed full▪ with the temples appearing blown: do denote such a person to be con●o●●io●s, hasty in words, and very ireful: the self ●a●e reporteth Conciliatore, in his Rubric of Physiognomy.  
The cheeks so small situated, that from the eyes these seem parted off: do arguethe fullness of humours: and that the same creature (after the mind of the Physiognomers) to be grieved with the burden of them.  
The roundness of the cheeks formed after nature, indicateth envy, and deceitful conditions: to consist in that person: after the mind of Phylemon.  
The full or rather fat cheeks, are significations for the more part, of a sluggard, and drunkard: if we may credit the ancient Physiognomers.  
The cheeks discerned soft, and ill fashioned, do argue such a person (after the common proverb) to be long tongued, importunate, and talkative, and this the Phisiognomer Cocles uttereth of experience.  
The worthy Philosopher Aristotle, in Methaphoricis uttereth, that the cheeks appearing read above, do witness such a creature to be a drunkard, or great drinker of wine: and referred unto the similitude of the passion: in that such which lately have been angered and vexed, appear of a blushing redness, especially about the eyes, kindled and caused in the beginning of the ire. The cause is sufficiently uttered afore of the Phisiognomer, in the chapter of the nature of the face.   

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

The judgement of the form, and condition of the lips. The. xxvij. chapter.  
AT the end of the jaws, are the lips formed: which are componed of a soft flesh: in that these by a double motion, are aptly moved: as in the one, by a proper manner upward, and in the other by the motion downward: and these caused, by motion of the laws, from one to the other, both in the closing and opening: which is the cause, why the lips are named to have a good, and perfit motion. The utility of them (by the agreement of all the Physiognomers) is and serveth for the furthering and helping of speech: and that these may (through the help of the laws) aptly and well close together, for the better beseeming of the countenance.  
The colour of the lips, toward the opening of the mouth is red, thorough many veins of blood derived unto that place: the note of which is, in that these often, and much inquantitie bleed: and are of a light cause broken, and quickly or very soon cut. The common hurts there happening, are especially cured (after the mind of the Phisiognomer) with the same, named of the practioners Mel Rosatum: for he reporteth, that he hath often experienced the same in many subjects.  
There may notes also be gathered and conceived, by the colours of the lips: for that the natural colour, in the edges of the lips (after the mind of Constantine) aught to be red: through the thinness of skin, which lightly of the heat or colour of the blood, receiveth a Rosy quality. Of which, as this worthy Constantine reporteth: that the redness of the lips indicateth, the pureness of complexion, and the unmyxing together of troubled blood: and the note both of the good, & strong virtue in that creature.  
The wannesse of the lips, argueth the contrary to the same above: in that the virtue of blood, and natural heat are lacking in that creature: so that such having the like lips, are noted to be sick: as the worthy Rasis reporteth.  
When the lips are formed big, these do represent the multitude of matter, drawn unto them through heat: and the grossness or bigness of them, is caused through the gross humours and spirits, of which the dullness of wit ensueth, and foolishness: procured by reason of the hotness, except the neither lip be discerned lose hanging, and watery running.  
But if the lip be discerned upright, and thick in form, that is, compact or stiff: in such a person, doth the Phisiognomer (of experience) apply there the Planet Marse.  
A like reason the Phisiognomer uttereth, that when the mouth is formed great, if the lips appear lose and hanging: in that part of the creature, is the Moon of him, and others aptly applied.  
The neither lip discerned lose hanging, and folding downward, and that the same appeareth very red in colour: doth argue (happening in the woman) to be a most sure note, of the great desire unto the venerial act, and unshame fastness in that creature: as the same, the Phisiognomer Cocles observed and noted, in a famous Curtysane of Rome, named Isabel di ●una: The like note seen in children, signifieth that the creature in time, to grow and become a Cynede or effeminate person: especially, if the countenance and eyes appear smile and the creature grown unto a ripe age: as the same the Phisiognomer Cocles reporteth, that he noted in a certain noble man, of the like condition.  
Briefly to write, all the other members according to the nature and property of them, are each attributed unto his proper Planet: as shall after appear more at large, in the third book of the Physiognomers to come forth, entitled the Physiognomy of the Planets.  
The worthy Loxius, Phylemon, Plato, Aristotle, Albertus, & Conciliatore report: that the lips discerned cheerful, and somewhat smile, happening with a merry countenance: do argue such a creature to be wanton disposed, and lybidinous: yea such sometimes are known to be crafty, deceivers, and thieves: of which one the like, was that wicked Chirurgeon (a countryman of the Physiognomers) named Seraphinus de pisis, that he diligently noted.  
The lips of the mouth formed very gross, lose hanging, or overmuch folding out: do indicate such a creature to be simple, lightly or soon crediting, & of a dull capacity: these also denote a flewmatick humour moistening, to consist in that person: compared of Aristotle, for the form unto the aged Ass, having the like lips.  
If the lip within be seen not lively, or not a fair read in colour: doth argue a matter not regulated, and gross humours to consist in that creature: of which a dull capacity, and bellume understanding ensueth: yea the same sometimes denoteth a sickness present, or that shall shortly follow.  
The Philosopher Aristotle (in Methaphoric is) uttereth, that such which have the lips formed thin, and in the edges appearing to hung lose out: in such manner, that the upper lip is seen stretched over the neither, at the closing and joining of the lips: are denoted to be bold, stout, and of great courage: applied for the form, unto the courageous Lyon. The like condition of these, may a man see in the Masty Dogs of our Realm: which have such hanging lips, as to all men known.  
Such which have the lips hard, and thin formed, and a bearing out discerned about the Canyne or sharp teeth: do indicate a rude understanding in that creature, unapt to learn, and furious in actions: applied for the form, unto the grunting Hog. The cause of these (as the Phisiognomer Cocles supposeth) is the paucity of matter, and the dominion of dryth: in that the same consumeth the moisture of the lips, but this about the Canyne teeth, it can not so waste or consume: for as much as the moisture consisting in such a place, is known to be viscous and clammy. Such also by reason of the drieth (saith the Phisiognomer) multiplied in the brain, are noted to be foolish, and deceitful: applied after the manner, unto the Swine. So that whose lips are discerned thin and hard, and about the Canyne teeth bearing up: such persons seen the like, are referred unto the Swine.  
The neither lip discerned greater, than the upper: doth denote such a creature to be unapt to learn, simple, of a small understanding, and foolish.  
The heather lip seen swelled, unto the sharp or Canyne teeth: doth indicate such a person to be full of rancour, and malice, and contentious.  
Such which have the lips formed gross, and the upper hanging over the neither lip: are denoted (by report of the Philosopher Aristotle) to be of a simple understanding, of a dull capacity, and foolish: applied for the form, unto the slow and dull Ass.  
Whose upper lip shall appear prominent or bearing out with the gums, doth witness such a creature to be a lover of discord, and occupying or busying himself in strifes, and controversies: applied for the form unto the Dog: these hitherto, borrowed out of the Physiognomy of Aristotle.  
Such having the upper lip so elevated, that the gums, that is, the flesh on the teeth, and the teeth themselves are discerned: are known (as the Phisiognomer reporteth of experience) to be full of variance, and contumelious, yea often rebuking: applied for the similitude unto the Dog, especially, and the same, according to the apparent congruency seen. For the Dog when he purposeth to bite, showeth then the teeth by the gathering up of the lips.  
The lips formed small and thin, and the mouth discerned little: do indicate the imbecility of mind, and craftiness to devil or consist in that person.  
The ancient Rasis reporteth, that whose lips are discerned great: is denoted foolish, of a dull capacity, and unapt to learn. The self same doth the worthy Philosopher. Aristotle utter, in his Physiognomy of the members that such a person which hath thick lips, is known to be foolish, and of a simple capacity.  
The much bearing out of the lips, doth witness such a person (after the mind of the Phisiognomer) to be foolish, full of words, contentious, and hardy.  
Certain report, that whose lips shall be formed congruently thin, and not much folded or turned outward: doth denote such a person to be secret in all matters, wary, of a good perseverance, yet ireful at times, and of a singular or ready wit. The cause is, for that the same declareth a congruent matter, unto the subtleness of the humours, and spirits, which is the reason and cause of the wit. But the irefulness consisting in that creature, proceedeth through the subtleness of the spirits, prove and apt unto the kindling of it.  
Such having the lips with the gums, formed on the teeth prominent or bearing out: do indicate an evil tongued person, a wrangler, ireful, and inclined to work injuries: for these properly referred unto the Dog: as the singular Palemon uttereth.  
Whose lips are discerned not sufficient equal or a like throughout, in such manner, that the one be grosser or thicker, than the other: doth witness such a person, to be more simple, than wise: and of a variable fortune, as certain report.  
The Philosopher Ptholomeus parvus, uttereth, that the outward lips formed small, and somewhat folded or turned outward, do denote such a person to be full of words, very envious, and an accuser. The reason is, for that the paucity or smallness of the lips, doth witness the small quantity of matter, and the dominion of coldness: but the folding or turning outward of them, doth declare a dryness, drawing together the hairy sinews: of which ensueth that the animal spirits are incongruent, unto the decerning of whatsoever is spoken: and the envy through the same, proceedeth, and is like caused.  
The worthy Ptholomeus parvus uttereth, that the upper lip folding or turning upward, and the neither downward: do signify a misery or wretchedness of life, and uncomely conditions. Of this the Phisiognomer saw, and found a singular experience, especially in the poor▪ and needy people. For the weakness of the animal spirits (saith he) is signified, to consist in them: of which the wit properly hath not place or ●rate in that creature.  
The lips formed thin, if the upper be turned and folding outward, and the same loose hanging: do denote such a creature, to be a deceiver, subtle, and a thief for the more part.  
The lips discerned gross or thick, like to the Dogs: do indicate such a person to be a deceiver, an accuser, and wicked in conditions: these hitherto borrowed out of the Physiognomy of Ptholomeus parvus.  
The lips of the Moors are not to be judged upon, but of those which ●well and are conversant amongst them, and their qualities, there shall note: for which cause sufficient it is, to judge in general of those realms, and countries, more known to us.   

Of the form, nature, and judgement of the teeth. The. xxvij. chapter.  
THe canine or sharp teeth of men, if these be long, fast standing, and bearing outward: do argue such a person to be a glutton, ireful, fierce, and lascivious: applied for the fornix, unto the Dog and Boar.  
The cause I suppose (saith the Phisiognomer) through the abundance of the radical moisture, or spermaticall matter, which declareth a most great dominion of heat, and strength in the principal members, of which a hasty dissolving of the substantial moisture ensueth, that cannot be restored, but through the much eating of meat, whose plentiful substance this greatly needeth: for which cause, such are inordinate as afore uttered: and as the same appeareth by relation, in the Dog and Boar.  
And such the Phisiognomer hath known of experience, to be wasters of their own substance great drinckers, disceyvers, whorehunters, maintainers of harlots, and murderers, especially if any other proportion aideth and confirmeth the same.  
The ancient Rasis reporteth, that whose teeth are discerned weak, thin set, and small: do argue the whole body to be weak: and both feebleness in that creature, and the shortness of life. The self same uttereth the said Rasis, in the buying of servants: and the Philosopher Aristotle useth the same words, in his Problems.  
The worthy Aristotle also reporteth (in secundo de Animalibus) that such having the teeth thin set, are noted to be short lived. The self same doth Rasis affirm, under these words. That whose canine or sharp teeth are discerned long, and strong set, is argued to be a glutton, an evil person, and vicious of body.  
The like words in a manner uttereth the learned Conciliatore, in his Rubric of Physiognomy. That a noise caused through the teeth, doth denote a frenziness in that person: which like doth sometimes happen to children sleeping, when they are troubled with worms, as the skilful physicians report.  
The teeth formed big and broad, whether these stand inward, or are seen outward: do argue a vain person, lascivious, simple, of a slender capacity, and having a bovine wit: for that the same witnesseth gross spirits to consist in that person, proceeding of gross humours.  
The teeth most dry, without any moisture discerned to stand in them, yea and wholly dry in a sick person: do denote death at hand: forasmuch as the radical moisture is then consumed: and their bodies remain and are, as a Lamp without Oil. In a healthful body, the like seen, do signify a sickness to come, and the same shortly.  
The teeth seen full of rheum, or a distilled water from the head appearing in them: do signify a disease of the head or stomach, through the participation and occasion of the head, and lungs: causing this distillation from the head into the nose and eyes, the Catharre, the Cough, the squinsy in the throat, and the impostume of the jaws. But any of these, this procureth either more or less, according to the contrary working of the members: as unto the beholder, may evidently appear. Such beasts having the teeth indented like to a Saw, only drink by licking with the tongue: but such having the teeth formed whole, do drink by supping, as the famous Philosopher Aristotle reporteth.  
The teeth formed small, and weak to chew, both thin set, and short appearing, do indicate (after Michael Scotus) a feeble courage, a tender capacity, fearful, lightly persuaded, either unto the good or evil, of a reasonable wit, and faithful: but as he writeth, such a person is short lived.  
The teeth (after Michael Scotus) not even formed, neither in the bigness, nor in the standing of the Gums: so that there appear of them narrow, broad, thin, and thick teeth? do denote a disoainefull person, envious, bold, wary, and of a ready wit: if a man may credit this Scotus.  
The teeth formed very long, and as they were sharp, somewhat thin set, yet strong in the chewing: do witness (after the mind of Scotus) such a person to be a glutton, envious, bold, deceitful, suspicious, a liar, and invericundious.  
The teeth (as M. Scotus reporteth) appearing citrine, or brown colour, whether these be short or long formed: do argue such a person to be more foolish than wise, a gross feeder, lightly crediting, of a divers understanding, suspicious, envious, a coveter of other men's goods, and a liar.  
The teeth formed big and broad, whether these decline, or stand in and out, or that they appear thick, or thin set: do witness (after M. Scotus such a person to be vain, lightly crediting, simple, of a tender capacity, a gross feeder, lascivious, and a liar.  
The teeth discerned strong, and thick set: do indicate (as Michael reporteth, long life in that creature, to be a teller of news, self willed, a stout person, lightly crediting, desirous of beautiful things, and of a dull capacity.  
The teeth discerned weak, few in number, thin set, and small: do indicate (after M. Scotus) such a person to be weak of body, shortlyved, gentle, shamefast, tractable, trusty, lightly crediting, of a ready capacity, and wary: these hitherto borrowed out of the Physiognomy, of M. Scotus.   

Of the condition, and judgement of the tongue. The. xxvii. chapter.  
THe tongue is a member which is extended out of white flesh, both hard and well moving, and this the colour and use of it declareth: the redness which consisteth in it, is caused of many small veins and little arteries, which proceed and come unto it, especially unto the neither part of the same, through which this appeareth in the neither part redder, than in the upper: and this is known to be a spongy matter, full of powers: For experience instructeth us, that the same is bloody, in consideration that the solution of the continuity of the same, is only cured in short time, with the simple Rosed Hony.  
The tongue not only serveth for the clean and perfit uttering of words in smiting the teeth to 'cause the sound of them, in the issuing forth: but the same also helpeth to distinguish all manner of tastes, yea the letters perfitly to express, as the learned Aristotle uttereth.  
The tongue folded or turned downward, and stutting or stammering: doth argue an humoral lask of the belly: as the worthy Hypocrates reporteth, in. 32. Aphoris. sextae secto.  
Such encumbered with this humoral lask, become stutters or stammerers, through the matter descending from the head, which entereth and is drunk into the Spungynesse, and lacertes of the tongue: and of this engrossed or caused thick, through which enlarging, the same of necessity must be shortened. So that of the same cause, such stut or stammer: yea Rasis reporteth, that the stammering, dothannuate the moistness of quality. Somethere be, which are caused to stut of nature: of which that noble Physician Aetius writeth.  
Such having the tongue tied before, cannot perfectly utter or pronounce the letter S▪ but sound the same like God: and such of the singular Aetius, are named proper stammerers.  
The tongue tied behind, cannot pronounce the letters. R and T. as Galen reporteth: but breaking the letter R. sound the same like to the letter L. and such of him, are aptly named lyspers.  
The flux named diarrhea, is a flux or lask of the belly, with the only shedding of humour, without an inflammation or exulceration: when the humours especially descend from the head. So that when any uttereth the words with difficulty, it is then a note of diarrhea to molest that creature. With which disease, the Phisiognomer reporteth himself to have been encumbered in child age: for as much as in many subjects, this sickness much molesteth and aboundeth in that age: but grown unto riper years, the same then seizeth.  
The stammerers (saith the Phisiognomer) do many times fear, to drink any heady Wine, in that these are so soon drunk, through the weakness of brain. Hereof it is, that the drunkard so stammereth, and maffleth in the mouth, that he readily can not bring forth this common word or number, as (thirty three) in no manner. For as much as the vapours of the Wine, are drunk into the Spungynesse of the tongue: of which this is enlarged, and hindered of the natural site.  
When the tongue is discerned gross, big, and large: doth argue a rude wit: as the Phisiognomer many times noted: this also doth represent flewmatike humours, to consist in the brain of that creature, or in the other parts of his body.  
The learned Conciliatore reporteth, that the stammering, and often repeating of the fore syllable and word, before the full uttering and speaking of the word, doth denote such a creature, to be prepared and prove unto the Melancholy quality.  
The tongue by a swift motion drawn together, and through the corrupting and breaking of the words, causing a repartition: doth witness such a person to be foolish, hasty in wrath, and ireful. This especially caused, through the movablenesse, and hotness of the spirits, hastening forward, the utterance and pronouncing of words, without consideration.  
When the tongue shall be discerned so heavy as a stone, and in a manner appearing immovable: doth denote (after the mind of the Philosopher) a sluggish person, slow in actions, and of a dull capacity.  
The tongue discerned thin, doth represent a subtle wit, through the decent matter, both of the humour and spirit: although the same may declare a hot, and peradventure a Choleric quality, after the mind of the Phisiognomer.  
Ptolemy the Philosopher uttereth, that the tongue discerned long, and read: to signify wisdom: for as much as the same witnesseth laudable humours, to consist in that creature.  
In kisses (by report of the Phisiognomer) may much be known and found: For a certain creature I saw (saith he) which thrust forth the tongue, nigh a palm breadth: and the same sundry times experienced in my sight, as a matter of admiration, and worthy to be noted. And of this is known to the wise, that the virtue of the muscles to be voluntary. etc.  
The tongue seen white in colour, doth indicate poverty and misery to ensue to that creature, except mightier notes prevail: as the singular Philosopher Ptholomeus parvus reporteth.  
The learned Conciliatore writeth, that the tongue discerned, as the same infected of the natural colour: doth denote a weak estate & evil condition, to consist in that person: especially of the breast and belly.  
The person which hath such a long, gross, and round tongue, that with the same thrust forth, he may easily lick the Nose: doth witness such a person (after nature) to imitate the Ox, in conditions: as the same (the Phisiognomer diligently noted) in a neighbour of his.  
The learned Auerrois (in de sensu & sensato) uttreth, that when the tongue hath drunk in, and received certain humours, the taste of the same is then corrupted: and like is to be conceived, of the instruments of the other senses.  
The tongue overfast speaking (as reporteth Michael Scotus) doth denote such a person to be more simple than wise, of a dull wit and understanding, lightly crediting, and convertible, either unto the good or evil.  
The tongue that stutteth in the uttering of words (saith Michael Scotus) doth indicate such a person to be very simple, vain, unconstant, ireful: yet from his ire easily brought and appease●, and willing to serve.  
The tongue (as reporteth Michael Scotus) discerned big and rough, doth witness a circumspect person, reasonably willing to serve, secret to himself, disdainful, a betrayer, vain, a teller of news, fearful, and yet having a reasonable sufficiency of many things.  
The tongue (as Michael Scotus uttereth) discerned thin, doth signify a circumspect person, ingenious, yet lightly fearful, soon crediting, and convertible unto the good, or evil. These hitherto Scotus.   

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

The condition and judgement of laughter. The. thirty. chapter.  
THe mind, after the opinion of the Philosopher, is much delighted with laughter: yet the overmuch laughter, is named of most men, a laughter out of course, and argueth beside a small understanding and simple wit.  
Of which, the common Proverb rife, and often divulgated of the wise is, that in the mouth of a fool, much laughter consisteth: the like reporteth Catullus, that singular Poet, in this Sentence.  

The laughter light moved,  
not framed in place:  
Bewrayth a fools folly,  
in gesture and grace.   
Here conceive, that through the milt formed big: such a creature is procured to laugh much: & otherwise is it, when in the contrary manner, as some report. And the learned Isidore (in. xi. ethymolagiarum) uttereth, that the milt to be so named of the supplying of the same: which properly lieth on the contrary part of the liver, to the end the same should not consist or remain empty. The Gaul is known to be an apt receptacle & bladder in the creature, which by due work of nature sendeth or receiveth into it the choler. The milt also some suppose to be the procurer and mover of laughter, seeing by it we are especially caused to laugh. By the Gaul (if we may credit I●ydore) are all creatures moved unto ire: by the heart, to conceive deeply matters: by the liver, of the quality moved unto love: through which four elements, every living creature (saith he) is sustained.  
So that the persons which sufficiently laugh, are denoted (after the agreement of writers) to be benign and gentle, quiet, beloved (for their courteous behaviour) of all persons, yet lightly endamaged or harmed, although such are smally careful for any: and these beside are of an apparent comeliness (saith the Phisiognomer) applied unto the Sanguine, and jovial persons.  
The creature which reasonably laugheth, is argued to be given to mirth, and one of a good quality, and that joyeth much in the venerial act: especially, if the eyes appear smile.  
The overmuch laughter exercised (as Aristotle uttereth unto king Alexander) removeth reverence, and hasteth old age in that creature: for troth, with such willingly (saith the Phisiognomer) is no society or fellowship to be used: in that these lack wit, and are nothing at all secret: yet these (after some writers) are reported to be serviceable, and painful in their doings.  
Such persons which are seen seldom to laugh, are indicated to be of a deep understanding, and known faithful as certain report: and this of the Phisiognomer observed, and noted in sundry honest and virtuous persons: which he knew to be searchers, of deep and hid secrets. The cause evidently appeareth, and is known to be a deep thinking and reach, which consisteth in the creature, that removeth the laughter. Of which, such a creature that much and often laugheth (as above uttered) bethinketh or museth on no serious and deep matter, nor maketh any solemn, or witty discourse with himself.  
Certain of the ancient report, that the creature which is hardly procured to laugh, is affirmed to be witty, a foreséer of matters unto himself, nyggardly: and very studious in the Art, which he daily exerciseth: yet such a creature (saith the Phisiognomer) is prove to be a surmyser, and ireful.  
The person which is heard to laugh loud or a high, with a certain noise discerned in the laughter, is indicated, by the report of some writers, to be invericundious: and rash in actions.  
Such a creature, that (without cause procured) laugheth, and in his laughing, seemeth often to cough, or gape, or to draw the head awry: is indicated to be variable of purpose and mind, envious, lightly or soon crediting, and convertible either unto the good or evil, as Loxius, and Phylemon report.  
The learned Conciliatore in his Rubric of of Physiognomy uttereth, that the creature coughing when he laugheth, or is at the instant encumbered with the hardness and shortness of breath: is judged to be invericundious, fierce, and a Tyrant: as the like, the Phisiognomer Cocles observed and noted, in a certain Prince of Lombardy.  
Certain of the worthy Physiognomers report, that whose cheeks are discerned often is smile, is denoted to be of an evil mind, of a perverse cogitation, and a liar: and such persons generally, or for the more part, are malicious, & dissemblers: so that these are not friendly to be trusted, but rather to be doubted, if we may credit the Phisiognomer: when the like especially is matched, and joined with other accydences of the mind: and that their eye lids appear wrinkled together, with the eye brows joined, or in a cloudy form gathered: such are then shedders of blood, murderers, robbers, or thieves by Sea, and land: as the Phisiognomer often observed and noted in many, which were the like.  
The creature that smileth unto himself when he talketh: is indicated to be foolish, and of a simple understanding, as the like the Phisiognomer observed in a certain Italian: and such are reported to abound, in the Melancholic quality.  
The cheeks discerned writhing in the laughter, as they were so procured in the derision of an other: do witness such a person to be arrogant, deceitful, covetous, a liar, ireful, and a betrayer or utterer of secrets.  
The person that lightly laugheth (saith Michael Scotus) is denoted to be simple of understanding, unstable, vain, lightly crediting, of a dull wit, gross in feeding, and serviceable, yet in facts or actions not secret.  
The creature that seldom laugheth, and seemeth soon to have done: is argued after the mind of Michael Scotus, to be stable, wary, nyggardly: yet of a good understanding, secret, faithful, and glorious in his actions.   

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

The form and judgement of the chin. The. xxxii. Chapter.  
THe chin discerned very long, doth argue the abundance of matter, in that by reason of the overmuch hotness, the same is lengthened out: of which such are known to be ireful, cruel, and hasty: yet these sometimes are found to be full of words, and sometimes boasters of themselves, as both Palemon, and Constantine writ.  
Such which have the chin formed small and short, are persons especially to be eschewed: for besides the other conditions consisting in them, such are uncourteous, yea rather rigorous, full of wiles and envious: for these (of Palemon) aptly applied unto the Serpent.  
Here conceive, that Physiognomy, and Paulmestrie, are more manifested of experience, than by reason: yet somewhat may be uttered, of the principaller members: which express the greatness, and smallness of matter, from the beginning of generation.  
If the chin shapeth or be formed into a round manner, doth indicate effeminate conditions, and a feeble courage: in that this is, a feminine note: as uttereth the ancient Pythagoras. For the man's chin (after nature) aught to be formed, in a square manner, and not round.  
If the under chin be seen so fat, that the same retcheth down to the throat, doth indicate most great luxury, to consist in that creature: if a pit or hole, be especially discerned in either cheek.  
The chin formed of a decent or comely bigness, doth denote such a person to be prove unto the venerial act: yet judge him, to be much bound unto God, for the gifts lent him. Here conceive (saith the Phisiognomer) that the chin aught to be formed neither to round, nor over sharp: but in a mean manner unto a squareness.  
The chin discerned over long, doth innuate a most wicked creature, very talkative, and a whisperer, yea his mind altogether occupied with deceits: as the like, the skilful Phisiognomer observed and noted, in a certain French man, which was very malicious, a great deceiver, and exceeding covetous (as all of that nation) bewray themselves to be: especially prove, unto frauds, and great deceits.  
The chin at the lower end, seen so divided, that the same expresseth a double form, in such manner, as this be not to much or to deep dented, in the middle: doth then argue (as certain report) deceitful conditions, to consist in that creature. But this known to be a note of Venus in that place, (after the mind of the Phisiognomer Cocles) and such a person like formed, shall purchase with men, great favour, and grace. As the like Cocles experienced, in many subjects, which were known to be lascivious, & that haunted the company of harlots: yea these with the Cynedes, had sundry times doing, and suffering. There be some which have a pit formed on breadth, and by an equal line stretching, as on length, that more coroborateth the Physiognomers sentence.  
The chin formed so crooking up, that the lips seem as they were standing in a valley: doth denote the rudeness of wit, unfaithfulness, wicked conditions, and sometimes such are known to be thieves: unless old age causeth the same, through the loss, & lack of many teeth.  
The singular Aristotle in tertio de Animalibus uttereth: that such which have the chin divided, do less wax bald, and shed lesser or fewer hears, than other creatures.  
The chin formed sharp, and thin or slender, through an emptiness or lacking of flesh: doth indicate a bold, and stout or courageous person, and disdainful.  
The chin discerned large & big, through the much quantity of flesh: doth witness (after the mind of M. Scotus) such a creature to be quiet, of a mean capacity, dull of wit: yet faithful, secret, and convertible, either unto the good or evil.  
The chin formed sharp, and sufficiently full of flesh: doth denote (as Michael Scotus reporteth) such a person to be of a good understanding, lofty minded, and one that feedeth sufficiently, and bold in actions.  
The chin formed, as the same were parted in two, by a certain valley, or denting in: doth argue (as Michael Scotus uttereth) that person, to be of a gross wit, vain, lightly crediting, a great surmiser: yet congruently serviceable to another, quiet, and secret (for the more part) in his doings.  
The chin discerned sharp, and thin in the quantity of flesh: doth (after Michael Scotus) denote, such a creature to be bold and courageous, a quarreler sometimes, and fighter, ireful, disdainful, weak in strength, and contented (after a manner to serve, for the relief of living.  
The chin seen crooking up, with a hollowness in the knitting of the jaws, and lean of flesh, that the same appeareth, as it were formed sharp: doth witness (after the mind of Scotus) such a person to be wicked, envious, of a simple wit, a niggard, deceitful, soon angry, ireful, a surmiser, bold, proud, a threatener, a betrayer, and a thief, these hitherto Michal Scotus.   

The condition, and judgement of the Beard. The. xxxiij. Chapter.  
THe beard in man (after the agreement of the ancient writers) beginneth to appear in the neither jaw, which so ascendeth toward the Temples, through the heat and moisture, carried unto the same, from the forepart of the head, drawn from the genitors: which draw to them especially, the sperm from those places: whose note is, by reason the spermaticall veins do descend unto the same place: as the like appeareth in them, which overmuch exercise coeating, whose faces by the means, are after mightily crazed and altered. As touching the woman's testicles, in that these are but weak, for the same cause are they known not to be bearded. And such women which are found to have these hotter than the common sort, have also somewhat of the reflexed matter, from the same place: whence the sperm most chiefly cometh. This reflexed heat (saith the wise Conciliatore) draweth with it the moisture, of which in them are engendered the thin and small hears of the Beard: and this especially verified in them, which use often and very much coeating. For which cause the Sanguine bodies, that have a thin Beard, and mean of length: are indicated to be creatures, which often and greatly desire to coeate, through the dominion of the heat and moisture, consisting in them.  
Here conceive (saith the Phisiognomer) that such hears do proceed and appear through the superfluousness of meats, and the fumosities of them, which daily ascend on high unto the parts of the jaws: much like to the smoke of an Oven heated, that passeth so long through the thinks of the same, until those passages, through the heat are wholly stopped, that no more smoke can after pass through them. Even the like, do the fumosities of man issue forth, into the manner of hears: which are properly named the hears of the Beard.  
The colour of the Beard, doth sometimes express the qualities & quantities of the humours: yet hitherto hath not the same been heard of, that any man saw, a flaxen white beard: for as much as the phlegmatic humour, is not found so mighty, as to engender hears of the like colour, through the depriving and lack of natural heat, to elevate the sufficient matter unto the engendering of the like coloured hears.  
Here perhaps some will argue and affirm (saith the Phisiognomer) that there is sundry times seen women bearded, yet these are not found of a phlegmatic quality, but rather the same doth happen in that the humours are so subtle, that of nature such are procured to be hot. For out of these creatures do hears spring, yea they sometimes appear on their jaws: but properly these appear about the mouth, where the more heat doth abound: and such a woman (seen the like) is named of all men bearded: here conceive (saith Cocles) that the like woman found, is judged to be very luxurious through her hot, and moist quality: of which the like creature seen, is not only noted strong of nature, but to be of a stout courage, and manly in her facts.  
The perfect woman, is known to be sufficiently naked of hears, especially about the mouth: such a creature after Physiognomy, is reported and judged to be of a good quality: that is to say, bashful, fearful, honest, weak of courage, gentle of behaviour, and obedient.  
Here (saith the Phisiognomer) doth a solemn doubt arise, and the same is, why men are seen bearded, & not women for the more part: which doubt seemeth to be put forth, by the learned Gulielmus Nurice: to which Cocles answereth in this manner, that the same may be gathered to proceed, of the efficient, the material, and final cause: for as much as these properly serve unto an ornament, and comely beautifying of the woman: and in every kind, the Males are seen comelyer bewtisted with the same, than the Females. Which condition of the hears, properly serveth unto a defence of the jaws in man, that the woman (for the like defence and necessity) nothing needeth: at the lest so much as the man: through which, the sense of feeling, is known to be of greater force in man. So that the man by this reason, may better endure to go bareheaded, and naked in other parts, in the bitter cold weather, than the woman: and suffer greater storms on the body, than she may, without harm to ensue. A strenger reason may be rendered and given of the effecient, and material cause, seeing the Males in general, are known to be whoter than the Females. For which cause, the fume in men, that is the matter precuring the hears, is found both more, and mightier, than in women: which seeing the same is known not able to be consumed: for that cause (God and nature together) ordained two apt places in man, for the passages of them: as the one by the head, & other fitly by the chin & jaws: which form the beard of man. Which manner fumes consisting in the woman, for as much as they appear not to be so many and mighty, as well known they are, to rest in the man: for this cause, are these properly and naturally sent forth, by the head. And a note of the like effect, we sundry▪ times know and see by women found of a hot and moist complexion, that appear bearded: we see contrariwise, that in the cold and dry men these (for the more part) have very little or no beards. By which reason we gather (saith the Phisiognomer) that the seemly beard, waxeth not in the gelded person: for as much as those parts have then lost the benefit of their hotter quality, through which, these should engender the hot humours and fumes, that properly are the matter of the hears in them. And by a like reason, of the former words it appeareth: that the thickness of the beard, and great hairiness in general, is an evident note and judgement of the substantial heat and moisture, and of natural strength consisting in that creature.  
Here may this argument also be proponed, that seeing children are known to be hot and moist, why they wax not bearded as men: to which doubt the Phisiognomer thus answereth, that the smoky superfluousness, which is the especial matter of the hears, that issueth forth of the head, and other parts of the body doth in them pass, and serve to their increase, and nourishment: the like words in a manner, appear afore uttered by the singular Constantine.  
Conceive (saith the Phisiognomer) that how much the plenty and force of heat consisteth, so much the more store and quantity of hears succeedeth in that creature. For which cause, a man must carefully beware of those persons, which overmuch abound in the most great store, and plenty of hears on the body: when the complextion of such, is especially found adust.  
The Phisiognomer Cocles willeth a man to beware of those persons, which have a read beard: in that the same coloured beard, indyeateth a heap & an abundance of adustion, and a mighty hotness to consist in these creatures: through which, such are known to be luxurious, deceivers, and liars: and in them (by report of the Physiognomer) do the principal heap of vices rest: unless that grace & godly education, seem otherwise to contrary the abovesaid.  
The beard discerned comely, and well fashioned: doth innuate such a creature to be of a good nature, of reasonable conditions, congruent to all things, and mannered after his bringing up. Contrariwise judge of them, which have the beard not seemly formed, or evil fashioned in the length: as appear thin the gelded persons, which after these are deprived of their genitors, be then greatly changed, from the nature of men, into the condition of women: as reporteth Aristotle, in libro de Animalibus.  
The singular Phisiognomer Cocles, observed and noted in sundry subjects, which having long and seemly beards: came after certain years unto a frenziness, and some of them to be stark foolish.  
The Phisiognomer also reporteth, that he observed and knew sundry creatures, which possessing and having very long beards, fell from their estate, and were oppressed with miseries, and these in his time: yea he knew and understood of certain noble persons, which were expelled their proper country, and of these especially in the precincts of Italy. The like judgement (saith the Phisiognomer) may in a manner be uttered, of the beard discerned soon hoary: as afore was taught, in the chapter of the hears in general: for as much as their nature then is known, to draw near unto the woman's.   

The form and judgement of the throat. The. xxxiiii. chapter.  
THe throat discerned clear and white, whether the same be lean or fat: doth innuate such a person to be vainglorious, fearful, envious, lascivious, prove to lying, congruently wary, & circumspect in that he doth: yet very ireful, and long hating, if we may credit Michael Scotus.  
The throat seen lean and thin, in which the veins appear: doth argue (after the mind of Michael Scotus) such a person to have a hard fortune, to be fearful, sluggish, a gross feeder, lightly crediting, weak of courage, and convertible either to the good or evil.  
The throat discerned rough, doth denote an unconstant person, a trifler, full of words, and one which presumtiously talketh: applied for the form to the birds.  
If the canell bone of the throat, with the sinews, be seen eminent, and that the same be lightly moving: doth indicate such a creature, not only rash of his tongue, but occupied in haughty cogitations. And when this person hath well bibbed, and filled himself with Wine, doth then mourn, and is also suspicious, prove to ire, and of himself by property, a sad drunkard.  
The canell bone of the throat seen eminent or bearing out, doth indicate a sluggish person, injurious, and slow in his actions, after the mind of the Phisiognomer.  
The canell bone of the throat well fashioned, and comely in sight: doth innuate such a person to be strong, stout of courage, nimble in actions, and endued (by report of the Phisiognomer) with wisdom.   

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

The condition and judgement of the shoulder points. The. xxxvi. chapter.  
HEre conceive (saith the Phisiognomer) that such persons having the shoulder points sufficiently distant from the knottiness or spondile of the neck, which first appeareth above the shoulders, where the shoulder points or neck are continuated, and not to near joined to it: are of a good nature, and having ripe or good senses: and by the consequent of a good understanding. The Philosopher in Methaphoricis, uttereth a reason of this, saying: that the shoulder points being sufficiently soluble, that is, sufficiently distant from the spondile or knottiness: in such manner, that the space between them, be equal: do denote that such individuates, readily receive, that is, easily the sensitive motion. For these have the note, or sensitive power easily movable, that is, lightly reducible from the power, unto the act of perceiving. But such which about the spondiles of the neck, appear hidden: are noted to be persons lacking wit: forasmuch as these hardly (being soluble) which about the knottiness are discerned weak, to receive the motion of the senses.  
The shoulder points discerned sufficiently distant a sunder, do denote such a creature to be liberal after nature, applied for the same, unto the decent apparency and form: for that liberality, answereth and agreeth to such a form: and the like formed, are the shoulder points of the Lion, by the report of the Phisiognomer.  
The shoulder points seen near joining together, do contrariwise signify niggardship, and uncourtesy to rest in that person.  
The shoulder points appearing sufficiently distant a sunder, and decently spaced from the knot, or joint of the neck: do argue such a person to be of a simple perceiverance and understanding, and by the consequent known to be a dullard: as the learned Aristotle writeth.  
The shoulder points (after the mind of the Philosopher) well brawned with an eminency or bearing out of the flesh, and these strong formed, are applied after nature, unto the Male kind. For as much as the nature of the muscle is to possess the engendered hotness strong, and of the reason of the heat is this procured, to increase the form of the members, according to every Dametre.  
The shoulder points discerned big, & large in form: do indicate a hotness to consist in that creature. The strength of every person consisteth in the sinews and bones: for which cause when the muscles are sufficiently formed fleshy, then must needs ensue a mighty strength, to consist both in the sinews and bones: of which, the spirit conjoined in such an habitude or body, may well exercise, and attempt or do strong actions, if need requireth.  
Of which, Rasis reporteth, that the shoulder points discerned large, do indicate a strong person, of an honest mind, of good conditions, and perfit understanding. The reason of this appeareth, in that through the breadth of the shoulder points, the muscles are indicated to be large, and strong: which proceed from a strong beginning, that is in the brain, where the beginning consisteth of the sinews, and the seat of the spirits. So that of necessity, this must needs ensue, that the form of the head to be capable unto the retaining and possessing the goodness of senses: as the Phisiognomer uttereth, of his skill and practise known.  
The muscles formed weak, and ill componed of strength, that the shoulder points appear in a manner flat, and peradventure matched or covered with a softness of flesh: do argue a phlegmatic quality, of the contrary nature to rest in that creature: as afore uttered in the proper place: and if these appear and be without a softness, they import the like quality, after the mind of the Phisiognomer.  
Of which Rasis uttereth, that the shoulder points formed thin: do indicate the smallness of wit and understanding. The Phisiognomer Cocles reporteth, that he knew and saw sundry women in his time, which drew by Art, and through their bestial indumentes, the shoulder points so near together, that they formed in a manner the like, unto O● ventris, in the part behind: and they garnished or beautified these, with Cosmeticall waters. This Cocles also noted sundry Italians, and fond French men, which he aptly nameth (by that byword) Hermaphroditi: that used and exercised the like practice, with their shoulder points. A matter which seemeth in my opinion incredible to be exercised of any faithful christian, but the Phisiognomer seemeth truly to utter, what he saw and knewein sundry places.  
The bearing of the heads of the shoulder points very far out: do denote foolishness to consist in that creature: which manner, Aristotle reporteth unto king Alexander: to be a note of rygorousnesse, and unfaithfulness to devil in that person.  
The Phisiognomer Cocles uttereth of experience known, the he seldom saw any person, being crook backed, which were of a good nature: but that these having the like bearing out, or bunch on the shoulders, were rather traitorous, and very wicked in their actions. And such (saith the Phisiognomer) were known in his time, to be the founders of all wicked deceits, yea wily under miners and gropers of the people, and had a deep retching wit, and wily fetches, in wicked actions. So that it seemeth impossible after nature, that such deformed persons should possess in them laudable actions: for as much as the spirit connexed in such an habitude, doth yield a retrograde form and property: which (saith the the Phisiognomer) is known for the more part to be Melancholic. For which cause, a man aught carefully to beware and take heed, of fellowshipping or keeping company with such infortunate persons, for the above said reason, and work of nature. For these (saith the Phisiognomer) are the like to be eschewed, as a man of skill would refuse and shun the company of a person lacking any principal member of the body. And the like Aristotle (in secretis secretorum) uttereth, that a man aught diligently to beware, and take heed of an infortunate person, lacking any special member, as he would of his proper animie dangerous.  
The proverb like warneth us to beware, of the creatures marked: & in an other place, of the persons marked in any member, that a man trust not them. The reason is, for that the spirits like ensue unto the form of the body, so that out of an evil shaped body, can no laudable actions proceed or be caused, as afore uttered: and this of him uttered Phisiognomically.  
The Philosopher also uttereth, that the great number of children living, is cause many times of the ill hap of parents. For these lacking provision, for their natural sustenance, are caused to work mischiefs not tolerable by law. For the Phisiognomer learned, and saw sundry times that divers fathers of many children, not able to provide sustenance for them, were constrained through great need to steal, through which practice exercised, their children like endeavoured, for the help of their parents need, and confessed a like matter at the place of execution. So that the Philosopher giveth or showeth this, not as an enforced precept, but rather persuadeth, that in the cause of a necessity, the same to be procured as a rule in misery: which to the beholder may like appear. And the Mother Philosopher Asculanus uttereth, a sum of the matter afore taught.  

Ben se voria plicar li cinqui rami,  
Metendo el primo fra le do piu apresso,  
Dicendo hor toi poi che tanto mami,  
Poi laltre cinque del sinistro tronco,  
Voltare in verso gliochij de si stesso,  
Chi may si fida in rosso guercio e cionco.   
By which he concludeth, that no trust is to be had, in those women and men, being read of colour, and goggle eyed, or one eyed, and bunch backed also: the reason is alleged in the same book, where he reporteth these words.  

Quando tu vidi quisti zoppis e glombi  
Impio fo el segno de la part,  
Et anche quisti cum li flexi lombi,  
Defecto corporal fa lalma ladra,  
In pegiorando dicon le lor cart  
Sonno superbi, e de la mala quadra.   
The shoulder points well formed, both in the length and breadth: do denote a good disposition, and nature, to consist in that creature: after the mind of the learned Conciliatore.  
The shoulder points discerned thin, in the composition of nature: do signify such a person to be a niggard, covetous and fearful in attempts or enterprises.  
The shoulder points formed (of nature) unequal, do like indicate the unequal actions, and that such a creature, to be of a dull capacity.  
The shoulder points seen thin, and lean of flesh: do witness (as Michael Scotus reporteth) a weak person, feeble of courage, fearful, not well bearing or enduring earnest labour, lightly crediting, quiet of behaviour, and convertible either unto the good, or evil.  
The shoulder points formed large, and big through the flesh: do signify (as writeth Michael Scotus) a strong person, and faithful, yet a niggard, of a gross wit, and feeding, simple, well enduring painful labour, feeding sufficiently, and willingly, and desiring quietness.  
The shoulder points appearing bonded inward, do innuate (after the mind of Scotus) such a person to be wary, sluggish, and after a manner ingenious, secret, and an under groper of men.  
The shoulder points discerned flat lying, in a manner to the body: do signify (as affirmeth Michael Scotus) a simple person, a nyggard, laborious, modest both in his talk, and feeding, and quiet of behaviour: yet crediting lightly, and convertible either unto the good or evil.  
The shoulder points discerned unequal, that the one be bigger, or larger than the other: do denote a sluggish person, of a gross wit, of a dull capacity and understanding, simple, gross in feeding, yea a nyggard, deceitful, a betrayer, bold, and hardly crediting: if we may credit Scotus in these.  
The shoulder points seen far bearing out, do witness such a person (as affirmeth Michael Scotus) to be of an open life in his conditions: that is to say, vain, simple, unstablen, a liar, envious, bold, unshame fast, and a brawler.   

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

The form and judgement of the hands. The. xxxviii. chaprer.  
THe regitive nature of the whole body, formed the hand, with the palm long, and the fingers in seemly length, through the goodness of the matter regulated, as the like in many creatures appeareth: in such manner, that the same is sufficiently prepared and formed unto the doing of all works, that is, to be wrought: and in expressing the mighty force of the members, and singularity of the wit, the jests and other skills in every creature. This also formed of nature as a strong helper, to retch and take unto it all such things which are needful: so that this necessarily and aptly serveth, both to take and do.  
Icy door learnedly uttereth, that this part is named the hand, for that the same is the officer & presenter unto the whole body: and is the same which presenteth and ministereth meat unto the mouth: which thus ministered: is after carried into all the parts of the body.  
This Author nameth the palm, to be the hand with the fingers stretched out, and the hand seemly drawn together, to be the fist of the creature.  
Those branches of both the hands, are properly named the fingers, which in number, are known to be ten, and decently matched or joined together: For these we see (saith the Phisiognomer) that they both have a perfit number, and a most decent order in their standing.  
The proper names of these, and their offices, shall here briefly be touched: as first the same (so named the Thumb) in that this among the others, rendereth or giveth a virtue and power: the second aptly named the showing or pointing finger, and the saluting: for that with the same, we in a manner salute all persons, and express with it most matters. The third properly named the infame, or middle finger, being the longest, which is much occupied about the low, and cleansing place. The fourth artly named the ring finger, for that on the same, the wedding ring (for the more part) is worn. The fift rightly named the ear finger, for that with the same we daily empty and cleanse the ears: as to most men known, and exercised the like at this day.  
The learned Formica writeth, and of skill known, that it behoveth a man to learn and know first the quantity of the hand, after the quality, substance, and condition of the same: for as much as the accident notes yield and give to every skilful person a great perseverance and understanding, to know and pronounce what these tend unto: as reporteth Aristotle, in primo de Anima.  
The bigness and shortness of the fingers, do argue the paucity or smallness of matter, and a phlegmatic quality: and that nature could not dispose and guide: of which the spirits then be like to that nature. And of this such are noted foolish: and of the same mind, is both Rasis, and Conciliatore and, Ptolemy the Philosopher.  
Formica writeth, that very necessary is it to know, that the bigness of the hand doth sometimes proceed of great labour: and for that cause, such which labour much, have big hands. Yet these sometimes, are big of nature: and then caused through the bigness of the bones, and sinews. Such a person whether the same be man or woman, is naturally strong. The same sometimes proceedeth, through the grossness of flesh: and then such are drunkards, lecherous, and (naturally) procured vile persons.  
If any hath the hands big, and fingers (about the ends of the nails) sharp: do denote such a person to be deceitful, and covetous.  
Forasmuch as the Phisiognomer hath expressed, in this hand hereunder placed, the most lines known: and given names to them in the Latin tongue, with letters added to each, for a better conceiving, and knowing of them at any time. I, of this occasion thought good, whereby (this diligent travail of the Author, might not appear frustrate unto our native Country men) as to english all the lines, there seen: and placed them in the form of a brief Table, with the letters of the Alphabet annexed to each line, that they may readier be found and known in the said hand, lively figured to the eye.  
A 
vitae linea, signifieth the life line.  B 

Soror vitalis seu Martia: is the sister of the life line on the mont of the Thumb.  
  C 
Cerebri linea, representeth the head line.  D 
Soror Cerebralis, is the same stretching near, in the palm of the hand.  E 
Veneris & genitalium linea: is the same named of some the Table line, or the line of generation, and strength of the body.  F 
Saturnia: appeareth to be a sister line coming from the wrist, and retching in many hands, unto the Mont of the middle finger. This also of some, named the line of felicity.  G 
jecoraria, is the liver line coming from the life line, which retching up in the hollow of the hand, performeth the Triangle in most hands.  H 
Via lactea: is a line many times found on the Mont of the hand, retching unto the Mont of the ear finger, named of some, the tail of the Dragon.  I 
Cingulum Veneris: is a line, which beginning between the ring and ear finger, is extended between the middle and forefinger, after the form of a half circle.  KING 
Carpus vel restricta: representeth the wrist of the hand, which separateth itself, from the arm.  L 
Hypothenar: representeth the breast of the hand: applied (for the near effects) unto the Moon.  M 
Solaris linea, Via solis: is that line, which coming from the Mensall or Table line, reacheth unto the root of the Ring finger, strait, deep, and whole.   
The accidental lines, which either increase, or diminish the significations of the principal lines: with all other lines, and notes, that happen in the hand, shall shortly be uttered in the great work of Paulmestrie to come forth.  
Of which is to be noted (after the mind of the Phisiognomer) that the fore finger, middle finger, ring finger, and ear finger, have thrèe joints a piece, which (if in every joint) happen but one line, such a person shall suddenly die: as auctors writ. But if there shall be two lines equally distant, then is it a good note: for that these signify an honest and faithful person.  
If in the middle joint of each finger, shall be only one line, and in the other two joints, two lines: do denote, that such a person shall lose one of his eyes. These hitherto Formica.  
Ptolemy the Philosopher writeth, that the hands big, and thick skinned: do denote a person, not contented in mind.  
The learned Rasis uttereth, that the hands nimble, and slender: do demonstrate a singular wit, a good understanding, and the subtleness of humours.  
The hands slender and very long: do argue tyranny, and foolishness, in that person.  
The Philosopher Ptolemy affirmeth, that the hands of divers colours: do demonstrate such a person to be lecherous, and cruel: and the like do the slender fingers (more than is decent) denote foolishness.  
The skilful Formica reporteth, and the same a truth: that such a person, which hath the finger's ends broad: is judged faithful, and a good companion.  
Such a person, which hath the Table in the hand large, and the fingers slender and long, is judged to be subtle in a natural faculty, and apt or given to play on instruments.  
Such a creature which hath the table in the hand narrow, and the fingers big: is aptly disposed and given, to write well: and shall die of an impostume.  
Such a person which hath the hands not over-bigge, nor over small, but well proportioned to the body: do denote that creature to be well contented and quieted, in all his accidences.  
If any hath the hands small, the same creature is reported to be of a womanly nature, in his deeds: unsatiable, and hateful after the kind: as now loving, and now hating, so that seldom there is any assured trust to be had in him.  
If any woman hath manly hands, such a creature hath a big midriff, and big belly port intumescent: and such a one may lightly conceive, yet bring forth no perfit child.  
If any hath big hands, and fat: do argue such a person to be, of a dull capacity and wit. Such a woman having the like hands, doth earnestly desire the laerenev act.  
If any hath the hands slender, is denoted to be a parson nimble, and ready in his doings: and that he much delighteth, in woman's companies.  
If any hath hollow fingers, and these evil fashioned, and not well joining together: is judged to be a person prove to poverty, and unconstant in his words: so that he performeth little, in his deeds: as the same the Phisiognemer noted in one (named Seraphinus de Pisis) a Physician.  
Such a creature, which hath the fingers, not standing close together, or not strait out lying: doth signify a miserable life, and poverty to succeed. The reason of this is, through the evil proportion, which formeth not there a good understanding: but an evil, and inordinate.  
The fingers formed little, do denote such a person to be a dullard, enuions, and a fool: after the agreement of Authors.  
The learned Morbeth (the Cardinal) in his paulmestrie writeth: that the fingers long, and slender, and well proportioned together: do argue an apt and ready wit, especially in handy crafts: yet do these demonstrate, an evil government, through which ensueth, that such are miserable and poor. ut in politicis patet.  
If the fingers shall be much or wide standing a sunder, do denote poverty, and misery to ensue to that person: as the same the Phisiognomer often noted, in such persons, which begged from door to door.  
Certain report, that the fingers very short, and little, do denote such a person to be strong, and witty: which reason seemeth not to the Phisiognomer, simply to be allowed.  
The hands big, if the fingers be overshort, do argue such a person, to be an overthwarter, deceitful, & a thief: after the agreement of writers.  
The hands crooked and slender, do denote such a person, to be a gluttonous feeder, and full of words.  
Morbeth in his Paulmestrie uttereth, that the woman having small hands, and big fingers at the ends: is judged prove to luxury, and of a dull capacity.  
A certain Author of a small Paulmestrie reporteth, that the woman, which hath a short palm of the hand, in respect of the body: shall be grieved with the hard delivery of child: and this only caused, through the straightness of her 23u3rp 2clip: which length is answerable to that length, which is on the back of the middle finger, nigh the first joint, coming by the Palm, even unto Rascetta, or the wrist.  
Or thus plainer, the length of this 2cilp, is answerable to the just space, which is from the root behind the middle finger: unto the wrest of the hand: and this do4bl2d, is the just measure of r3h 2toof, ut dicunt & recte.  
A certain writer (whose name the Physiognomer knew not) reporteth, that the hands short, bunching out, and slender, do denote such a person to be a scoffer, and a glutteneus' feeder. The cause of which matter is, the end of the sinews, which (through a dryness) is drawn together, and bowed inward, and thereof crooked or bunched out. Of which men crooked at the ends of parts, through the daily exercise about fire, or by a sickness, these well and true reported: yea these well drink and eat.  
When the end of the little finger shall not reach unto the upper joint of the ring finger: (unless the same be otherwise shortened of some accident) is then thought a perfit note of a Bastard: as the same the Phisiognomer hath noted in many, but this warily to be judged.  
If the fingers bend at the tops, do denote such a person to be envious, and conetous: and such are crafty, and false of promise: applied to the 〈◊〉. But when these bend inward, then contrary judge.  
If the thumb bendeth toward the fingers, and the fingers like toward the thumb inclined, do argue such a person to be covetous, and malicious. And this disposition of the members proceedeth from the spring, unto which it ensueth as afore uttered.  
The creature which of a custom, useth to hold the hand strait out, and the fingers (at length) stretched: is judged to be a person fearful, full of words and vain.  
If any useth to hold the hand, most commonly shut together: signifieth such a person to be prefull, and hasty in his wrath.  
The fingers small, and slender in a man: do denote him, to be a fool: as certain of knowledge report.  
If the fingers be short and big: do argue such a person to be bold, and envious: as Formica writeth.  
When the fingers are well componed, of a comely form and seemly length: do indicate honest conditions in that person.  
He which in talking month much, clappeth the hands, and hath many ●●stures beside: is noted to be a fair speaker, envious, and a deceiver.  
Certain report, as that ancient Hermes, that the shaking or quivering of the hands, in a healthful young man: doth demonstrate such a person, to be soon angry. For this proceedeth of a great heat, and moving forward of the spirits.  
If this shaking or quivering of the hands, shall be very strong, the same is a note of a corrupt quality: and such a person is lightly angry, melancholic, desirous of many and divers things, and malicious.  
The hands hollow in the paulmes, with a goodness and emynencie of the Montes, and proportion of the lines: is an assured note of long life. But if contrary to this, you find the hand: then the contrary judge.  
The fingers of what form so ever they be, with the joints gross or big, do indicate misery and infortune, as the Phisiognomer hath many times noted.  
Here conceive, that by the form of the fingers, a man may like distinguish three ages in every creature, as the Phisiognomer afore taught and uttered in the Physiognomy of the lines seen in the forehead.  
In holding the hands upright and close together against the light: mark where any open place appeareth, & at that age the infortune of the creature shall happen. This manner of accounting must begin from the first joint of the force & middle finger: in proceeding like, unto the ends of the fingers: & on such wise consider a long, from finger, to finger, where any open place is: for at that age, where the ●●ace signifieth, shall the infortune come: and on suchwise may the fortune, and infortune of the three ages, be known and found. If the closing, or shutting together of the fingers be whole, with a most comely form of the joints, doth denote a singular fortune to that person, especially if the annexed do answer the like.  
The learned Albertus and Conciliatore writ, that when the fingers be so full and round, that lifted up before the eye, a man can not see between them: do indicate a covetous person, and malicious.  
If the fingers stretched out, these bend toward the back of the hand: do argue such a person to be unjust, subtle, and witty, especially if the fingers be slender.  
If any, whiles he walketh, doth of a custom, shut the thumb within the fingers: is noted to be a covetous person, as the like the Phisiognomer observed in a certain L●●barde.  
The fingers long, do like argue the length of the ears, of the liver: and the bigness of the fingers, do like denote the largeness of the ears of the liver: But the shrillness of them, as Albertus reporteth, doth like signify thee: ears of the liver to be little: the self same utter, Avicen, and Galen, in libro 〈◊〉.  
If any shall have red hands, whether the same be man or woman: is of nature noted▪ Sanguine, and luxurious: as writeth the learned Formica, and the same a truth known.  
Ptolemy the Philosopher uttereth, that the creature which hath the upper joints of the fingers gross or big, and turning backward: doth denote that if he shall then be ●iteh, within a period, & a certain time after, to become poor: or else by some other infortune, shall be short lived.  
The hands crooked in the length, is a note (as some Authors write) of sudden death: and this in sundry hath been noted. For as much as some are found to have six fingers on one hand, as the two last toward the ear finger: in like manner lined, yet in the greatness divers, the joints and nails seemly formed, and proportioned through the goodness of matter. And the first person which I saw and considered, before the presence of M. julius Vitalis, was a jew named Helias: After him many others, whose names for brevity the Physiognomer omitteth: and this person he beheld, in the City of Bononie. Thus briefly, the Physiognomer Cocles endeth this Chapter of the hand, and fingers: craving pardon of the reader, if the same be either unperfitely or superfluously handled.   

The form and judgement of the nails of the fingers. The. xxxix. Chapter.  
THe prince of the later writers, both of Physiognomy, and Paulmestrie, affirmeth, that the nails (and the same a truth) are produced, or do proceed of the superfluities of the heart: in that the heart is found to be the nobler member of action: So that by them, is somewhat to be uttered.  
He also reporteth, in differentia. 54. that the nail is a body extensed thin, produced & caused of the superfluities, and hardened on the finger's ends, for a special help to them being there situated; and groweth on the finger's ends and toes: as the hears, uttermost of the skin, do occupy on the body.  
And Avicen uttereth, that the nails both on the fingers and toes, were ordained in the ends of these members, the better to strengthen: for to take, and hold things firmly, and to cover the flesh at the ends: which jointly being well matched, give a more strength. This well appeareth, in that if any of the small bones be lacking at the ends of any of the toes, or fingers: then like do the nails, lack at the ends of those members: as the same may evidently appear, in any large scar on the flesh, where after groweth no hears to be seen. The manner also of the original & cause of those nails, is proportional to the production of the hears, through the grosser superfluities not so much adust.  
The nails plain, white, soft, and thin, reddish, and sufficient clear, do indicate a singular wit in that person: and this is one of the notes, which very seldom faileth: forasmuch as such nails, do proceed of the best quality, as Albertus reporteth: so that the spirits which produce the nails delated (from the heart) are clear and thin: through whose superfluity, are the nails engendered.  
The nails rough, and hard, do denote such a person to be prove to the venereal act: as the learned Morbeth reporteth.  
The nails over short, do argue wickedness in that creature. And like the black, small, and bending nails: do argue imprudency: compared to the greedy catching fowls. These also after the mind (of the Physicians) with a leanness of the fingers: do witness a consumption of the body.  
When the nails fall of, without cause: do threaten the lepry to come, or even at hand: as the learned Conciliatore uttereth.  
The child borne without nails, or having them but weak: doth witness the mother to have used the daily continuance, or overmuch eating of salt: as witnesseth the Philosopher Aristotle, in septimo de natura animalium. cap. 4.  
The nails in the middle deep, gross or big, and thick: do denote a rude person, and knowing little: especially if the flesh about the finger's ends be high, and gross.  
Ptnolomie the Philosopher reporteth, that the nails long, do signify poverty to that person, and to live in bore estate or beggary, all his lyfs time. The same is confirmed of Pontius Gallicus.  
Certain authors affirm, that whose nails of the fingers, of the left hand, grow faster than the right: do witness poverty: the like if the nails be without colour.  
I much marvel (saith the Phisiognomer) that all the legitimate authors do affirm: that the white pricks in the nails: to signify happiness, and friends: which (as it should seem) hath many times been observed and noted, and judged of the Phisiognomer, by the order of the fingers: as thus, the white pricks seen in the suns finger, do signify the increase of honour, worship, offices, and friendship with noble persons. etc. The reason of this is, forasmuch as these denote a good humour, and benign, presupposing there a good quality, and understanding: of which a good discretion, and courtesy ensueth: so that such persons through the same, do attain friends and commended of many. The like pricks found in the little finger: do denote friendship with the Mercurians: and that Mercury to be well proportioned, and strong, in that place about. & similia.  
But the black pricks seen in the nails, and chief in the middle finger, do argue harms, persecutions, imprisonment, and all kinds of detrimentes, that may happen to any: as the same the Phisiognomer understood of a certain friend, which noted the like in many persons. And these he reported to like succeed, according to the diversity of the fingers: forasmuch as the infortune, and loss of richesse happened after the positure of them on the fingers.  
But some authors report, that these do indicate hatred. The reason of this is, through the excess of the dry Melancholy, which then aboundeth: and lack of the natural heat, which faileth. So that the black pricks, do alway demonstrate, that the cold Melancholy, and an earthly dryness to ensue. Yet it seemeth to me (saith the Phisiognomer) that experience may contradict the same, seeing I have always seen (saith he) that the black and white pricks on the nails to come, and pass away, within a few days: and that these to be caused, of determinate effects: which otherwise can not proceed or be caused, but through the Period and course of the Planets, in certain years and months: as shall appear in many places of the Physiognomy of the Planets, to come forth.   

The signification and judgement of feeling, after Physiognomy. The. xl. Chapter.  
THe Philosopher (in libro de regimine principum) reporteth, that the sense, which consisteth in the hand, is the ●actiue or palpative virtue, and the course of them resteth in the heat and cold, rough and soft, moisture & dryth. And it is a virtue contained between two skins, of which, the one is in the upper face of the body, & the other, in the same which belongeth & cleaveth unto the flesh: so that when each of these senses is attained: which God by his mighty virtue, hath ministered to this kind: thin skins so light as the Spider's web arise, and come from the root of the brain: and are as a fine scarf and thin Curtain to this kind: insomuch, that when the same is presented, which each sense hath: and the same cometh unto those skins, which are in that substance of the brain: the passages then of all the senses are gathered with the ymaginative virtue, which representeth these to the cogitative virtue, which consisteth in the middle of the brain: that it may behold these, and both gather and study in the figures and examples of them, that it may know in them the nocive and innative, and that the same may be wrought according to measure, which proceedeth or cometh to it of them. And as Auerrois (in de sensu & sensato) uttereth, that the feeling is ●iesh: and is proper to all instruments of the senses: this considered, that these nothing possess of all the senses in the act of them, which they properly comprehend, but the instrument of feeling: which is componed of the qualities, which it comprehendeth: and for that cause doth this not comprehend, but the intensed matters, through his temperament: and for the same reason, how much the temperater the flesh shall be found, so much the more doth it comprehend the simple qualities, as heat, cold, dryth, and moisture. For these doth man enjoy far above other living creatures, and is of feeling better and sensibler, which especially is discerned by the hand (as the flesh of the palm) and the flesh especially of the fore finger. But the tongue (at the end of it) hath no taste in the act: and for that cause, when the same is imbybed and filled of certain humours, the taste than is corrupted: and like is to be conceived of the instruments, of the other senses. The self same uttereth Albertus (in libro de anima) where he willeth to conceive that the skin is woven with sinews very small, and with hairy veins contained within the same woven, with which the liver, and bowels are wrapped: that these may defend them from outward harms: and for this, the skin in beasts, is very thick, and hairy. For that the same hath not any protection or outward defence: but the skin in men is thin. For which cause it is protected and succoured by garments, from wind, cold, and rain. Seeing the skin componed of the sinews, is naturally white: for that cause is the property of the sinews procured, that the same retcheth out and draweth in, & is white in colour: but the redness of blood, passing by them, appeareth to the eye. So that whose colour of the hand or face is white or red (as Phylemon uttereth) and of a good feeling: do denote the faithfulness of mind, constancy, and truth: & this confirmed, if a commensuration or comeliness of form consist in the other members. These hitherto uttered of feeling, shall here suffice.   

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

The condition and judgement of the breast, throat, and paps. The xlij. chapter.  
THe breast is that part, which containeth the spiritual members: for that in it are certain parts containing, and certain contained. The parts containing are four, that is, the flesh, the brawny part, the paps, and the bones. The parts contained are eight, that is, the heart, the lungs, the pannicles, the ligaments, the sinews, the veins, the arteries, and Hysophagus.  
The Philosopher Aristotle unto king Alexander uttereth, that the largeness of the breast, and bigness of the shoulders, and back: do argue such a person to be honest, bold, of a ready understanding and witty.  
The worthy Conciliatore reporteth, that when the neither part about the weazand, the shoulders, and breast, shall be evil distinguished and flat: do signify the rudeness of wit, and foolishness: and that such a person not to be apt, to attain any special handy craft.  
When the weazand beneath, shall be far distant from the shoulders, and large: doth denote such a person, to be of a feeble courage.  
The weysand being a mean, doth then argue such a person, to be honest conditioned, & strong. These hitherto Conciliatore.  
Here conceive that the weazand appearing eminent, and large, doth denote an effeminate person, especially if he be double chinned.  
The breast large, and well proportioned, with the other parts large, is a most perfect & true note to be conceived in every creature, forasmuch as this largeness of the breast, is proper to man.  
The breast thin, and weak componed, doth argue a weak courage and will, after the mind of certain authors.  
The breast thick covered with flesh, doth denote such a person to be ungrateful, as the Physiognomer reporteth.  
Whose breast is mightily bending in, and that the Muscles so proceeding, that through these are caused (like to an hollowness) doth denote a perverse person and wicked. When this is very eminent, the heart of such a person is hot, of a small understanding, & daily weepeth, or singeth.  
Rasis affirmeth, that the quality of the heart, if it shall be hot: doth argue the pulse to be quick moving and often, and the breath fast.  
Much hear seen on the breast, and thick, and that in the feeling the same perceived hot: such a quality of the heart, doth demonstrate that person to be bold, sturdy, and very ireful.  
The composition of the body, both in the bigness and smallness, is to be considered: for that the same demonstrateth the quality of the heart.  
So that the breast formed big, doth argue properly the hotness and bigness of the heart: and this the more confirmed, if (with the same) the head appeareth small, or that it be not big: which if it shall so be, a man needeth not to have regard unto any other signs.  
In like manner, the brea●● formed small, and the head appearing seemly, or but meanly big: doth demonstrate by that reason, the smallness of the heart, & coldness of the quality in that creature.  
If the bigness of the breast, appeareth to answer unto the bigness of the head: or that the smallness of the breast shall be proportionally formed to the smallness of the head, then aught a man to have regard unto the other notes.  
The cold quality of the heart, doth procure a weak pulse, and feeble breath: through which the breast is caused to possess few hears on it, & those but small: so that the breast by the means, is found cold in the feeling. The person being of such a quality, is noted fearful, and stuggish.  
The quality dry, hath a hard pulse, and is therowout the body brawned, & swartish of colour.  
The breast also thin of flesh, but the veins apparent, and hairy of body, and the skin both thick and hard.  
But the moist complexion, doth cause a soft pulse, the breast naked of hears: the flesh also soft and gentle: and such a person is noted effeminate.  
The complexion or quality hot and dry, causeth a hard and quick pulse, and the same often: and engendereth much hear both thick & stiff, on the breast, and on the thighs. The breath also out of the same quality, proceedeth both great and often: and the whole body beside is in the feeling discerned hot, and brawned, and the veins apparent. The person being of this quality, is noted ireful and obstinate.  
But the quality discerned cold and moist, worketh the contrary to these above uttered: these hitherto the words of the ancient Rasis.  
To come unto the matter and purpose (saith Cocles) that is, when the breast is found well componed, and orderly formed, doth indicate strength, manliness, boldness, the others like, and answering, which properly belong unto the man, as the Philosopher Aristotle meaneth: and such a habitude aught not to appear much fleshy, nor so soft in the feeling, as the softness of the woman.  
The like words uttereth, the singular Physician Galen: that the body appearing not over fat, nor over lean, and continuing the like: doth argue such a person to live long: yet the body discerned rather lean than fat, is the more commended, and doth live longer: after the agreement of the learnedst Physicians.  
The veins of fat bodies, are evermore discerned narrow: whereof such appear to have but a weak and small breath, and little blood consisting in the special parts of the body. Of which, such growing elder in years, are reported to be short lived: and to be abbreviated life, thorough a few, and these small accydences to ensue.  
When any considereth a subject, let him first (saith the Phisiognomer) mark the condition of the breast, after the form of the head, and other members of the body. For if the breast be formed large, and bearing out, and the head seemly big, with a shortness of the neck, doth then indicate the hotness of the heart, so that there appeareth a nakedness of hears: which after nature doth proceed, through a largeness of the powers consisting in that creature, that properly can not retain the matter of the hears: or else of the occasion, that the straightness of the passages be so narrow and close, that these let the issuing forth of the hears, after the due property and course of nature.  
As touching the lean bodies after nature, these are in a contrary manner formed to the fat: for as much as their principal members are known to be open, and able (by the report of the Phisiognomer) to endure but small matters, and travails. But the persons known of a temperate quality, & dieting themselves daintily, or rather after discretion, that these may so wax fat: are by that means procured, that their veins and arteries are caused strong, and endure large. Of which, their heat (by that reason) is not so soon extinguished: as the singular Physician Galen uttereth. So that such an habitude with the Phisiognomer, is accounted laudable, and this generally meant in all the body.  
Here conceive (saith Cocles) that the heart in man, is cause of all the workings, if the principal members are duly formed: of which, the goodness and malice of mind ensueth, according to the positure of divers parts in the creature.  
The contrary of this is to be judged: when as the neck is long, the breast large, with a much quantity of hears, as in sundry places afore uttered.  
The thinness of flesh on the breast, with a due proportion of the other members: doth argue hotness of the heart, and by the consequent, a warlike boldness: as appeareth in the choleric. And as the like, by the former words afore may be gathered.  
¶ The form of the paps is to be considered: which (as it is written) are componed of white flesh, having many kernels, & little holes like to a sponge, through the veins, arteries, & sinews: and of this, they be joined with the heart, the liver, and the brain, with the generative members.  
The Philosopher Ptolemy reporteth, that he (which on the left side, of the breast) hath a big fleshy Mole, high out, and round, with one, or many hears on it, doth then promise' the increase of riches and honour. This experienced of Pontius Gallicus, & of the Physiognomer Cocles.  
Such women which have big paps, and short: are denoted sluggish, and rammishe of smell, as some affirm.  
Such women which have no veins, appearing on the breasts, are unfit to give suck unto children: For that such a positure doth argue a flewmatick, and an inordinate matter. Such women also are of a rude nature, and beastly: and give suck with pain, through some grievous accydence.  
The paps of (a mean bigness) not soft, and the veins apparent, and strait out: do argue a good mylche Nurse: especially if her skin be swartish in colour.  
The paps small and lean, or slender thorough dryness: do denote such a woman, to be weak of body.  
When the paps begin to arise, then do they denote, that (such shortly after) to be provoked unto the venerial act.  
The paps sufficient big, and full (after Galen) do argue a perfit digestion.   

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

The condition and judgement of the ribs. The▪ xliiij. chapter.  
HEre the Philosopher doth skilfully instruct a man to Phisiognomate by the disposition and form of the ribs, and learnedly uttereth certain notes of these.  
The first note is, that such creatures which are discerned to be well ribbed, be accounted (after skill known) to be strong: and applied for the form, unto the male kind.  
But such seen and found weak ribbed, are denoted feeble of strength (after nature) applied for the form, unto the female kind: which are known (saith the Philosopher) to have but small and séeble ribs, and weak muscles.  
The Lion (of all beasts) is the strongest, and perfitest componed in his parts: yea he for the proper composition, nearest agreeing unto man's form. The description of whose form, the learned Aristotle Artly uttereth, in this manner.  
Such persons (saith the learned Conciliatore, in his Rubric of Physiognomy) which are strong and well ribbed, be denoted liberal, & free of gifts, bold, desirous of victory, gentle in behaviour, just in actions, and loving well those, with which they fellowship. And applied for the form, unto the Male kind: in that the same hath great ribs, through the largeness of the breast, and breadth of the back: which properly proceedeth, of the nature of heat. Forasmuch as the nature of heat (as afore uttered) is to increase and dilate the form of the members.  
Such persons which are found weak and small rybbed, are known of experience to be feeble of strength, and after nature, applied unto the female kind.  
Such persons which appear to have the ribs much covered and compassed with the great quantity of flesh, that these seem swollen or puffed up withal: are argued to be full of idle words, and foolish in actions: as both Almansore, and Conciliatore report. And for the like form, aptly applied unto the Ox, and Frog, having such conditioned rib.  
The rib of the woman formed narrow, and the flanks like: are especially caused, through the lack of natural heat in that creature.  
The ancient Rasis uttereth, that the smallness, and thinness of the ribs: doth innuate in that creature, the debility and feebleness of coeating.   

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

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

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

The judgement of that 235r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2cil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named n2tc2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The. xlviij. Chapter.  
HEre the Philosopher doth instruct to Phisiognomate by the dispositions of the Pecten: for the Pecten is the neither Pubes of the man or woman, in which the hears grow on the mentula: of this, the Philosopher uttereth three notes.  
He which hath the n2tc2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2p1rsh, that is to say, 2p1rsh beneath, and large above: after the manner of a shield, and well boned, without overmuch fleshiness, are noted strong: & such are applied, to the Male kind: after the mind of the Philosopher.  
Such having the n2tc2p, of a contrary condition to that afore: as much fleshy, fat, and well boned: are weak persons: and applied (after Aristotle) to the female kind.  
Such having the n2tc2p over lean, as if the same were so dried up by the heat of the Sun, are evil conditioned: and applied unto the Ape of like disposition, as well in mind as in the body: the same reported of Avicen, libro secundo de Animalibus, and the like uttered of Aristotle, and Albertus.  
The learned Conciliatore affirmeth, that such which have a bonny n2tc2p, and protensed into a sharpness, are denoted strong persons.  
The skilful sr2r2hc2l affirm, that if the breast bone in the mm455 shall be thin of flesh, and protensed into a sharpness: is then judged to be l5ftr5h to 2t124c ht355: and that r3h 2353r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2cil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, to be 2●rgl.  
Further conceive, that the hams hairy, with a thickness of hears there growing: do witness luxury in that person. And when the same is there, with a thinness of hears: doth then through (the littleness or smallness of them) argue the contrary: and signifieth also the dominion of coldness: as the same well appeareth in the place, where further (and more at large) is written of the nature, and conditions of the hears. etc. And these of the pecten, that I may not seem to stand long (in the rehearsal of matter) shall here suffice.   

The judgement by the notes of 2hc 2r●yd and s3clt2st. The. xlix. chapter.  
THe reason why Aristotle hath not entreated of this part, is for that he wrote but a brief instruction, in manner as an introduction of the science, which he comprehended in a few lines, so that an Epytomie only of the same he wrote: yet Conciliatore somewhat entreated of the same, as I shall utter (saith Cocles) and whatsoever is here added of us, the same by experience was known and found.  
Rasis reporteth that the gelded person, is evil conditioned, in that he is a fool, covetous, and presumptuous.  
But the person not gelded yet borne without s1l35c3ts2t, or at the lest, having them very small, is then conditioned, much like to the gelded person.  
Such a person which never had beard growing on the chin: is far worse conditioned.  
Such persons which have the s4l5c3ts2t not a like, are noted great fornicators: as Ptolemy the Philosopher, and Pontius Gallicus affirm.  
But such persons which have them big, are denoted lucky, and fortunate, as Ptolemy the Philosopher writeth.  
Such persons which shall have them equal or alike: shall attain unto a happy fortune: as Conciliatore affirmeth.  
Such persons which have them very big, with the 2l1t3n2g the like: are denoted foolish, sluggards, and Asses: I never saw, saith the Phisiognomer, that such having a great 2dy●r, were ever ingenious unto virtues: but rather that such came, unto a lamentable lameness and misery in the end: as Conciliatore uttereth.  
These seen hanging on htgn2l, do denote liberality, yet weakness to 2t124c: as Ptolemy affirmeth: and the like Pontius Gallicus.  
Aristotle (in lib. de Animalibus) writeth, that he which hath a very big 2l1t3n2g, through the spirits, not mighty to descend, unto the due place: and through the coldness of them, and through the often and longer 2gn3ln1h of them: is thereby caused weak to 2t124c.  
Aristotle affirmeth, that the 3l5c3ts2t aught to 23l 2r2n unto the fundament: and of this, men do not so much desire, to 2t124c in the Summer, as in the winter time.  
If undecently the sinester of the s3lc3ts2t, shall be r2gg●b, than the right: such a person shall then beget (altogether) women children: in that he is, of a cold quality: as Conciliatore uttereth.  
Conciliatore in his Rubric of Physiognomy uttereth, that the 2l●t●n2g 2gg●b, doth argue such a person to be a dullard, and a fool. And like the crook backed, or such which possess a great bunch on the back. And such also short of body, have (for the more part) a 2gg●b 2l1t3n2g.  
Ideo Matronae solent (ut plurimum) famulos similis staturae eligere.  
Solent enim fortitudinem secundum aliorum membrorum conglutinacionem ostendere.  
Qui habent mentulam cum venis crassis & apparentibus, sunt calidae Naturae: & saepe, illis accidit ulceratio virgae, ut notavi (inquit Cocles) & curavi, cum oleo omphacino, & rosacea aqua, & parum cerusae, & aliquantulum Camphorae, in forma line amenti, aliter talibus accidunt ulcera putrida. Cuius rei causa, est imbibitio materiei, quae influit propter raritatem & latitudinem meatus, quia verenda sunt complexiones calidae & humidae. Et nimia fatigatione calefit, & excoriatur virga sic complexionata. Inquit Conciliator.  
The learned Aristotle reporteth, that the 2l●t3n2g ●uum found exceeding long, doth hinder conception, yea the same perhaps already performed: this may also through a like occasion, destroy it. And not unlike (saith the Phisiognomer) doth this many times happen, that no conception at all is procured: when as the same is discerned over small, and short in respect of the whole body. The reason why the over length is not commended nor apt unto conception: is for that the gignitive spirits in that creature, are known to be weakened, through their long journey consisting in the way.   

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

The judgement of the knees. The. Lively chapter.  
HEre the Philosopher Aristotle doth Physiognomate, by the dispositions of the knees: and uttereth sundry notes, as touching the condition of these: that such persons having the knees formed slender, are denoted to be fear full: and applied for the form (as he reporteth) unto the apparent congruency or comeliness of the same: in that the apparent manner agreeing by great study, may be named the apparent congruency: for as much as the same agreeth with the natural manner in causes, and in the name proper.  
The Philosopher also uttered unto the mighty king Alexander, that the much quantity of flesh discerned about the knees, and the same soft: doth indicate the weakness of strength, and feebleness of courage, to consist in that creature. And this caused through a weakness of the sinews: which by reason of the moisture, losing the ligaments of the joints, is like procured. And such persons (as the Physiognomer reporteth of experience) through the weakness or debility of the joints, can not so well endure to bear any weighty burdens, nor do any other laudable works, in which the force of strength consisteth or is required. Such creatures also are known to be so feeble of body, that they can not long endure to walk on foot, at the lest any reasonable distance: yea these beside are known to be effeminate. For the superapparaunt manner is the same, which happeneth of purpose, with diligence and study: as the like these enjoy, which study of a special purpose, to procure and 'cause themselves amiable, and gracious to men: or work otherwise, besides the contrary dispositions: in that the manners or apparency of such, are known to be accidental: but these which are not wrought and caused of a set purpose, may aptly be reduced unto the mind, even as an action natural. And on such wise may their notes, of the conditions supper apparent be demonstrated: as the like uttered of the manners apparent. And the reductions a like caused into these, as the same in purpose consisteth: and as afore of the Phisiognomer (in many places) it hath been taught.  
Michael Scotus in his Physiognomy uttereth, that the knees full of flesh and fat: do indicate a fearful person, liberal, vain, and of small labour.  
The said Michael Scotus reporteth, that the knees lean and thin of flesh, do argue a strong person, bold, well enduring labour, secret, and a good goer on foot.  
The learned Albertus, by the authority of Aristotle uttereth, that the knees which in themselves are turned, as they (in a manner) knocked together: are applied to the feminine property: unless this may otherwise happen, by reason of the exercise. As the like is to be seen in Bakers, Porters, and such like persons, which carry heavy burdens: in whom such a note is not natural, but by accidence: for that cause, this note is ineffectuous.  
The learned Conciliatore reporteth, that the knees appearing louse (as they were separated) from the rest of the body: do denote such to be weak in their going. Such hath the Phisiognomer seen and noted to have gone with the toes, and knees turning toward the siluester part, that is, outward, and their knees tended unto the domestical part, that is, inward. And such persons evermore are effeminate, and for the more part Cyneds: as the Phisiognomer experienced in many subjects, and found the same to be like. Such also are of a peevish nature, that aptly they may be attributed to women for their like. Thus I think, sufficient uttered of the knees.   

The judgement of the shanks and legs. The. Lii. chapter.  
HEre the Philosopher doth Physiognomate by the shanks, and uttereth three notes, by the triple disposition of the shanks conceived. The first note is, that if the shanks shall be sinewed, brawned strong, and big: not by reason of the fleshiness, but rather by reason of the greatness of the bones, and sinews: do argue such a person (after nature) to be strong: applied after form to the Male kind.  
Aristotle uttereth a second note, that the shanks slender, and slnewes strong, do denote a lecherous person, light, and unstable in motion. And this note here conceived of the birds, having the like legs: which for that according to life are light and unstable, and have but a little of the earthly gravity, yet much of the ayreall lightness. Insomuch, that these are unstable, and not tarrying any time in one place.  
Conciliatore uttereth, that the shanks slender, with a weakness of the sinews: do denote such a person to be fearful: as afore uttered, in sundry places.  
A third note, the Philosopher uttereth: that the shanks over big, by reason of the overmuch fleshynesse, and not with an equality or just proportion, so that beneath the ankles, these are big and fleshy, as the women's are: do denote such a person to be weak of strength, gross witted, of a dull perseverance, unshamefast, and hateful, as writeth Rasis. To the same addeth Aristotle, that having the like shanks, are applied to the apparent comeliness of them: which apparauncie is to be understanded by the contrary: in that the apparauncie is a comeliness, to have the contrary disposition and form in the flesh: as that the same be moderated, or mean proportioned, and not out of form.  
The singular Philosopher Aristotle, unto king Alexander wrote: that the thinness and slenderness of the legs: doth argue a weak person, and ignorant. But the bigness of the legs, doth signify a strong and stout person: and this (of the bigness) is here meant when as they be well boned, strong sinewed and brawned. The legs slender, sinewed, and rough (after Aristotle) seem to indicate, the earnest desire to the venerial act. Forasmuch as their nutrymentall matter is converted into sperm, and applied unto birds. The shanks over big and ill fashioned, do denote an audible, and unshame fast person. Albertus reporteth that the legs soft, are notes of an effeminate nature.  
Antonius Cornazanus, in his book de re militari concludeth, that the legs round filled after length, doth argue manliness, in a young or fresh Soldier.  
Conceive also, saith the Phisiognomer, that the legs very hairy, with much hear about the Eiu●rp Ecalp, do signify such a person to be very lybidinous, and applied for the form, to brute beasts.  
Such which are hairy up to the hips, and the like on the parts downward, are noted to be much and often desiring ●o coeate: as uttereth Aristotle, in libro de animalibus.  
The shanks so fleshy behind, that they bear out (in a manner like) to a woman with child: do denote a filthy temperament, in that creature: as writeth Conciliatore.  
Michael Scotus writeth, that the shanks soft of flesh, do denote a semynine nature in that person.  
The shanks big, through the bones, fleshy, and hairy: do signify a strong person, bold, wary, trusty, of a gross wit, sluggish and of a dull capacity, as affirmeth Michael Scotus.  
The legs stender, strong sinewed & rough: do denote a greedy desire, unto the venerial act: for that their nourishing matter, is converted into sperm: and applied to the birds, as writeth Michael Scotus.  
The legs slender, and not sufficient hairy, do argue a weak person of strength, fearful, of a good understanding, faithful, serviceable, and seldom such are lecherous: as affirmeth Michael Scotus.  
The legs evermore naked of hear, do signify a chaste person, weak of strength, and lightly or soon fearful: as affirmeth Michael Scotus.  
The legs very hairy, do signify a hairy person, about the Eivirp Ecalp, lecherous, simple, often vain, unstable, and abounding in evil▪ humours: as writeth Michael Scotus.   

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

The form and judgement of the feet. The. Liiij. chapter.  
HEre the Philosopher doth Phisiognomate, by the condition of the feet: and divideth them into four parts. As touching the first disposition, he uttereth that such having the feet sufficient big, strong sinewed, and well brawned: in such manner, that the sinews and muscles appear, and that the greatness of the feet appeareth, by reason of the bigness, both of the bones and sinews, and not by occasion of the much quantity of flesh: do indicate a strong person, bold and stout: applied for the form unto the male kind.  
The Phisiognomer Cocles uttereth, (that the bigness of the feet signifying the like above said) aught not to be conditioned, or possess an overmuch fleshiness: in that (according to Rasis) the feet having much flesh, or appearing very fleshy, and that these are formed fast or hard in the composition: do innuate such a person to be of a dull understanding, & slender capacity: applied for the imperfiter understanding, unto the female kind.  
The singular Philosopher Aristotle (in libio de secretis secretorum) uttereth, that the feet formed fleshy: do denote such a creature to be foolish, unadvised, and a mover or procurer of injuries to men.  
The feet discerned small and slender in form, do signify such a person to be strong, and stout of courage: after the mind of Nuntius Naturae.  
The learned Aristotle also reporteth, that such having the feet formed contrary unto the first manner, as appearing narrow in the breadth, in which the joints seem not to appear: are denoted weak of strength, feeble of courage, and to be effeminate.  
The feet (saith Cocles) which are discerned slender, and in the form appear amiable: in such manner that these are found rather more soft, than strong: are applied according to the passions of the mind, unto the female kind: that is, such have the natural conditions attributed unto the female kind.  
The ancient Rasis uttereth, that the feet formed small, comely, and fair: do demonstrate such a creature, to be prove unto the venerial act, or a leacherer, myrrie, full of jests & sports: the causes of these dispositions, are the complexional qualities consisting in him.  
Here conceive (saith the Phisiognomer) that the hotness and moisture in every creature, are the special causes, procuring the bigness of the feet. But the coldness is known, to be the consequent cause, occasioning the smallness of feet. Of which according to the divers form, and condition of the feet, are the divers qualities answerable caused, and do like ensue: as a like of this reason, afore uttered in many places.  
Such which have the toes, and the nails of them crooking, like unto the Haulkes talons or claws: are denoted (after the mind of Aristotle) to be deceivers, thieves, violent catchers, and filthy talkers. The like judgement is to be given of the fingers, and nails so crooking. For the Phisiognomer always observed and knew these, which possessed the nails and fingers thus proportioned and formed; to be of a Choleric quality: yet this note I saw (saith he) to be laudable, in jolly warriors, and right good soldiers, and in those which by Mars' beam seemed to be governed, in their great attempts.  
Certain report (saith the Phisiognomer) that Aristotle here meaneth, by the unshamefast persons, these naturally thieves, violent prollers, and evil tongued. I affirm (saith Cocles) that by the martial thieves, the Philosopher doth mean the worthy soldiers: forasmuch as such which live and apply their wits and minds in the wars, exercise none other than warlike attempts (after the manner of the common spoilers, and thieves) in purchasing great booties and spoils, here and and there, whether these attain it by right or wrong, after a warlike custom, as we daily see. And as further in the Physiognomy of the Planet Mars shall be uttered, and in the positure of Mars in the hand. etc. to come forth.  
The toes discerned close joined together, do denote such a person, to have a natural scouring or flux of the belly: and such a creature applied for the form, unto that kind of Quail (which seeketh his food by fresh waters) for his often and much durging.  
Rasis reporteth, that when the heels are seen small in form, do indicate such a person to be weak of strength, and fearful.  
The heels discerned big, and fast of flesh: do denote such a person to be strong, and bold, as the former Rasis uttereth.  
Albertus and Phylemon report, that the breast of the foot when the same shall be formed fleshy, and not hollow: in such manner, that treading with the same on the earth: it seemeth to lie with an even upper face of the sole on the ground: doth innuate such a person to be crafty, and malicious: for this is a note of the cold phlegm abounding on the form. And this easily receiveth forms, in as much as that the same is of a light cause moved of the weak mover. And of this is the craftiness in that subject caused.  
The Philosopher Aristotle uttereth, that whose inner part of the sole of the foot, shall not be discerned hollow, but on such wise filled, that with the whole foot (in the treading) the same toucheth the ground: is denoted to be a creature wily, mutable, and full of deceits.  
When the breast of the foot shall appear hollow, and in a contrary manner unto the first: doth signify by the contrary, of such a condition, the goodness of understanding, and a good composition well directed, and the goodness of conditions.  
When the hollow of the foot, shall be with a leanness: doth portend the Melancholite, and consumptions, in that creature.  
The learned Conciliatore uttereth, that t●● feet thick, and short, do denote such a person, 〈◊〉 be strong and hardy.  
The feet very long, do denote such a person to be deceitful, and wicked, as writeth Conciliatore.  
The feet exceeding mean, both in the thinness, and shortness: do demonstrate a wicked person.  
The soles of the feet, seemly componed with fast flesh: do denote such a person to be strong, bold, and a good i●urneyer, or goer on foot.  
The feet soft, through the large filling of the skin about: do demonstrate such a person, to be a deceiver.  
The feet crooked, and having the soles very hollow, and wrinkled: are persons to be shunned, for that such are crafty, and wicked in their doings.  
The soles of the feet, even a like: do denote such a person, to be weak of strength, and a● evil goer on foot.  
The heels slender and soft: do argue such a person to be weak of strength, and fearful.  
The heels big, and fast of flesh: do denote such a person to be strong, and bold.  
The soles of the féte, and heels long, and filled with flesh: do indicate such a person to be foolish, and peevish: especially i● the toes be soft, & large.  
Whose compass of the feet is hollew, is argued to be a person circumspect, witty, & honest.  
The feet having a much quantity of flesh, with a hardness compassed: do denote a peevish understanding, foolishness, and a lover or pre●●u●er of injuries.  
The feet small, fair & tender: do argue such a person, to be a fornicator, and setting by himself.  
Certain Authors report, that having the toes close joining: do either denote the flux, ●or scouring of the belly, or the stink of sweat, and rammish savour of the body, in that person.  
The ancient Rasis uttereth, that when the hands, and feet shall be amiable, and small: do declare the condition of the whole body, to be weak, and the heat of the same to be but small.  
The worthy Albertus reporteth, that such women which have long feet: are aptest, and do lightly conceive with child. These hitherto, sufficiently uttered, of the feet.   

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

The judgement of the hairiness, in divers parts of the body. The Lu. chapter.  
FOr as much as a great doubt in judging, proceedeth through the diversity of the hairiness in persons: the Physiognomer thought good, to utter here the words of the singular Philosopher the worthy Conciliatore, and other learned in the same.  
First Aristotle (in Methaphoricis) writeth, that such persons which have hairy legs, are venerions, applied to the Goat.  
Such which be very hairy, about the breast, and belly: are always wavering of mind, and unpleasant: applied to the birds, which have the breast and belly like hairy, after the kind.  
Such which be very naked of hear on the breast, or at (the least) have very little or few hears to be seen: are iniurecundious, persons applied unto women.  
Such which be not much hairy, in the parts of the body, but in a mean: are noted honest persons, and of a good nature.  
Such which have the brawn of the shoulder points hairy, are noted (as afore) that they never continued stable of mind: applied to the birds.  
Such which have the back, or chine of the back very hairy, are noted invericundious and lecherous persons, applied unto beasts.  
Such which have the neck behind hairy, are argued to be liberal persons, and stout: applied to the Lyon.  
Such which have a sharp chin, are persons of an honest mind, and nature: applied after the form to the Dog.  
Such which have the hears of the eye broowes near joining together: are sad persons, and covetous: applied unto the similitude of the passion.  
Such which have the hears of the eye broowes shed over the nose, and spread upward unto the temples: are denoted foolish persons: applied for the form to the Hog.  
Such which have the hears upright on the head, are noted fearful, applied unto the similitude of the passion: in that persons fearing, their hears do then start up.  
Such which have the hears of the head, very crisped: are also fearful, and applied to the passion.  
Such which have stiff, and very crisped hears on the head, are like denoted fearful.  
Such which have the hears of the head crisped, or curled at the ends, are persons honest conditioned.  
Such persons which have a high forehead, are noted liberal, and stout: applied for the form to the Lyon.  
The head long, with the hears growing down deep on the forehead, and near to the nose: do argue such a person, to be liberal: applied unto the decent comeliness and apparency of the same.  
The worthy Conciliatore uttereth, that hears growing within the ears: do denote such a person, to be quieke of hearing, and reasonably conditioned.  
If on the neck behind, and the head, and back, shall be much hear seen, such (by the agreement of authors) are argued to be strong, bold, and stout of courage.  
It is also reported, that such having the neck behind hairy: are noted liberal, applied for the form unto the Lyon.  
Much quantity of hears consisting on the shoulder points, and neck behind: do witness p●●●●hnesse, and an obstinate mind: and with this to be unconstant, applied for the condition to birds.  
Such having the breasts very hairy, or but think of hears: are invericundius or impudent persons, applied for the kind unto beasts. Such having the breasts altogether without hears, are applied to women. But such are applied to men, or named manly, which have their back parts hairy.  
Such a person, which shall be only hairy on the breast, is noted a constant person, and well sticking unto his word and promise: and the physicians report, that the same note, to declare a hotness of the heart.  
The much quantity of hears on the belly from the navel downward, doth indicate such a person to be luxurious, unstable, and a great féeber by nature: applied for the form to birds.  
Such which have the legs hairy, are vencrious: applied for the similitude to the Goat.  
Such bodies covered (in the parts) with a much quantity and long hears, are denoted fierre, cruel, and unapt to be taught: these notes are here conceived of the accidents of the same matter, taken wholly of the outward appearance.  
Now resteth only to Phisiognomate by the acts, and doings of the same subject.  
Philemon reporteth, that the man which hath a much quantity of hears, in most parts of the body: is declining, unto a brutish nature.  
He which hath a decent quantity of hears, on the back of the hand, especially about the neither part, and about the th●ni●e, and on the fingers: is judged to be a person, of a good quality, and honest nature.  
The overmuch hairiness, on the hands: doth denote such a person, to be wavering, and unconstant: applied for the similitude to birds.  
Such a hairiness, if it he scattering, and disorderly: doth argue an unordinate quality, and an evil nature.  
Very little or few hears on the hands, to be seen: do denote a weak body, and a feminin or womanly nature.  
The hands quite (without hears) to be seen: is a note of evil conditions, and to be a presumptuous fool, and an effeminate person. And this the worse, if he hath no beard: for than is he compared, to the gelded person, and his conditions.  
If the hears be decently small, on the back of the hand, toward the neither side, and upward on the back of the four fingers, and unto the two first joints, of the fingers, and that they be few in quantity, small, and of a changeable colour, do argue a ready wit, subtle, and a deep understanding.   

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

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

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

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

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

Of the eyes.  
The eyes small, to be faint hearted, applied to the Ape. The eyes big, to be slow, and tractable: applied to the Ox. The eyes hollow standing, to be envious, and wicked: applied to the Ape. The eyes standing out, to be foolish: applied to the Ass. The eyes somewhat hollow, to be stout of courage: applied to the Lion. The eyes somewhat big, and a little eminent, to be gentle: applied to the Ox. The eyes very wide open, to be impudent. The corner of the eyes fleshy, unto the nose joining, to be malicious. The eyes of length, to be crafty, and a deceiver. The eyes big, and trembling, to be desirous of women: applied to the passion. The eyes small and quivering, to be shame fast, and yet a lover. How much the bigger eyes, & so much the lesser malice, yet the more foolishness. The eyes thwart writhing, to be deceitful, a niggard, and ireful. The eyes big out, to be foolish, fearful, faint hearted, and unshamefast. The eyes disorderly moving, as one whiles running, and an other whiles staying: to be rash, disquiet, and troubled in mind, wicked, and a briber. The eye lids quivering, to be fearful: applied to the passion. The eyes swiftly moving, with a sharp look, to be fraudulent, unfaithful, and a thief. The eyes steadfastly looking, to be troubled in mind, and a deceiver. The eyes situated as into a length, to be monstrous, a deceiver, and envious. Little bags or bladders, swelling out from the eyes, to be great wine drinckers, applied to the passion. Little bladders swelling out before the eyes, to be great sléepers: and applied to the passion.   

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

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

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

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

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

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

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

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

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

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

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

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

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

Of the breast.  
The breast big, and well fashioned, to be strong: applied to the man. The breast large, and well compact, to be strong: applied to the Lion. Hairy on the breast, to be unconstant, and bold: applied to Birds. The breast without hear, to be unshamefast or else fearful: applied to the woman: very fleshy to be unapt to learn, and sluggish. The space from the throat bull, unto the bottom of the breast, larger than from the bottom of the breast unto the navel of the belly: to be witty, and of a good capacity. The paps fat and hanging down in men: to be weak and effeminate. A big piece of flesh bearing out on the left side of the breast in the form of (a leek's head, or sinew sprung up) and that there be one, or many hears growing on it: is then an argument of honour, and riches as Ptolemy writeth.   

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

Of the stomach.  
Such fat about the stomach, to be strong. Such not fat, to be weak. The belly bearing out big, to be a great feeder. The belly small formed, to be of a good capacity. And hairy from the navel downward, to be full of words: applied to Birds.   

Of the back.  
The back narrow, to be weak. The back big formed, to be strong. The back large, to be strong, and high minded. The back crooked, to be a niggard, and ill conditioned. And equally formed, or in a mean, to be of a good nature.   

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

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

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

Of the nails of the toes.  
The toes and nails crooked, to be unshamefast: applied to the Birds. The nails thin, and well coloured, to be of a good wit, and honest conditioned. The toes joining close together, to be fearful: applied to the quail.   

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

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

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

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

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

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

Of the legs.  
The legs big sinewed, and brawned, to be strong applied to the male kind. Small sinewed, to be libidinous: applied to Birds. The legs big and evil fashioned, to be unshamefast. The cawfes of the legs big, to be an evil mannered person. The cawfes of the legs soft, to be most effeminate. The legs slender to be dull of capacity: yet this faileth often in the learned students. The cawfes very big bearing out, to be sluggish, and rude mannered. The cawfes meanly big formed, to be witty, and honest conditioned.   

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

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

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

Of the hairiness of the parts.  
The legs hairy, to be venereous: applied to the Goat. The breast and belly very hairy, to be unconstant: applied to the Birds. The shoulders hairy to be the like unconstant, and applied to the Birds. The back very hairy, to be cruel: applied to the beasts. The neck behind hairy, to be liberal, and stout: applied to the Lion. The hear of the eye brows joined together, to be a sad person: applied to the passion. The hears of the eye brows growing down ward toward the nose, and spreading upward unto the temples, to be foolish: applied to the Sow.  
The hear of the head standing strait up, to be fearful: applied to the passion. The hear of the head very crisped to be fearful: applied to the Moors. The hears crisped at the ends, to be strong, and bold: applied to the Lion. The hears turning up, in the upper part of the forehead: to be liberal, and stout: applied to the Lion. The hears of the head plain, to be simple. Much hear of the head, and thick: to be an evil conditioned person.   

Of the going, and moving.  
The pace slow and long, to be witty, and strong. The pace slow and short, to be witty, yet weak. The pace long and quick, to be strong, yet foolish. The pace short and quick, to be both foolish, and weak of strength. The shoulders bending forward in going, to be high minded: applied to the Lyon. The person going with the knees & feet turning in, to be weak of strength: applied to the woman. In the talking, writhing, or shrugging the body, hither and thither, to be a flatterer: applied to the fawning Dog. Leaning unto the right side in the going, to be a Cynede: applied to the excessive appearance. The eyes quick moving, to be greedy and quick catchers: applied to the Hawk. The eyes quick and often moving, with a steadiness of the body: to be witty and of a ready understanding: applied to the condition of the passion.   

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

An admonition unto the gentle Reader.  
THe same consider and note for a general rule, that the significations and judgements afore uttered in many places of this Book, do chiefly extend, and are meant rather to happen and come to pass on the brutish sort: which for the lack of grace, and being not regenerated by God's holy spirit, these in such manner, are moved to follow their sensual will and appetites. For by a natural frailty, proceeded from our forefather Adam, every creature (after nature) is drawn, and alured unto the like dispositions, and passions of the mind. But to be brief, the creatures which are regenerated through the holy Ghost, do not only endeavour to mortify their fleshly appetites, but seek to put away and correct all other enormities, and vices resting in them: although there still continueth a frailty to sin, and offences daily committed, even of the wise: which for that we be so enticed of the flesh, no marvel is it (saith the Phisiognomer) that so many ensue, and follow the like steps of sundry sentences pronounced in this Art, the more is to be lamented: that these so bestial, should be thus common amongst us, as we daily see and know.  
Finis.   

  

A brief treatise of the signification of Moles, seen in any part of the body: written by the Greek Author Melampus.  
FIrst, if the man shall have a Mole on the forehead, doth indicate that he shall possess much wealth, and riches.  
The woman having a Mole on the forehead, doth demonstrate that she shall either govern, or else come unto a high dignity.  
If the man shall have a Mole above the overbrowe, doth argue that he shall couple and join in marriage, both with an honest, wealthy, and virtuous woman.  
The woman having a Mole in the same place, doth denote that she shall join in marriage, both with a rich, fair, and comely person.  
If the man shall have a Mole on the over brow, then let such a person refrain from marriage altogether, or all his life time: for that such a person (if he marry) shall have five wives, in his life tyme.  
The woman having a Mole, in the like place: to have likewise so many husband's (as the man wives) in her life time: as Melampus writeth.  
If the man have a Mole, on the nose somewhat ruddy, and another the like in the privy place: doth indicate, that such a person to be over much given, to the venerial act.  
The like Mole seen, either on the nose, or eye of the woman, and that she hath the like on her privy place: doth signify the same, that is afore spoken of the man.  
If the man shall have a Mole, overthwart the nose: doth denote that he shall wander, hither and thither, through Countries and Cities.  
A Mole the like standing on the woman's nose, doth portend that she shall travail on foot, through sundry Countries, and that she hath the like Mole beside on the privy place.  
If a man have a Mole, on the gullet or throat, doth demonstrate, that he shall become very rich.  
If the woman have a Mole, on the neither jaw, doth indicate that she shall lead her life, in much sorrow, and pain of the body: because she hath that within the body, which shall hinder her from the teeming, or bearing of children.  
If the man shall have the form of a Mole, on the tongue: doth demonstrate that he shall marry with a rich, and beautiful woman.  
If either the man, or woman, shall have a Mole on any of the lips: doth portend, that he, or she, to be a great feeder, and a glutton.  
If the man shall have a Mole on the chin, doth argue that he shall be rich, both in the substance of money, and in possessions.  
The woman having a Mole in the same place, doth indicate that she shall come to the like wealth, as the man: and that she hath beside, the same like Mole, right aloft, or against, the milt.  
If a man shall have a Mole in any of the ears, doth argue that he shall be rich, and much reverenced, and spoken of.  
If the woman shall have the same, and that in the like place: doth denote the like good hap, and fortune to her: and that beside she hath, the like Mole placed, on the thigh or hams.  
If the man shall have a Mole on the neck, doth promise that he shall become very rich.  
If the woman shall have a Mole so placed: doth indicate, that the like good fortune, and wealth, shall ensue unto her.  
If the man shall have a Mole, in a manner behind the neck: doth demonstrate that he shall be beheaded, except God (through earnest prayer) prevent the same.  
If aswell the man, as the woman, shall have a Mole on the loins: doth demonstrate a weak and poor kindred, and to be always needy.  
If on the shoulders of the man, shall be seen a Mole: doth signify imprisonment, and sorrows of the mind.  
If the man shall have (as is above said) a Mole on the throat, doth promise that he shall marry, both with a rich, and beautiful woman.  
If the woman shall have a Mole on the same place, doth signify that she shall also marry, both with a wealthy, and a very fair, or comely man.  
If either in the man's, or woman's hands, shall a Mole appear, doth denote the prosperous good luck, and enjoy of children.  
If either the man, or woman, shall have a Mole on the breast, doth threaten that he, or she, shall be much harmed by poverty.  
If the man shall have a Mole on the place, right against the heart: doth denote him undoubtedly to be wicked.  
If the woman shall have a Mole, on the left breast, then pronounce the like judgement, as of the man.  
If a Mole shall be seen, either on the man's, or woman's belly: doth demonstrate that he, or she, to be a great feeder and glutton.  
If a Mole in either the man, or woman shall appear on the place right against the Spleen: doth signify that he, or she, shall be much passionated, and oftentimes sick.  
If either the man, or woman, shall have a Mole on the bottom of the belly, doth argue much debility, and to be often sick.  
If a Mole in either the man, or woman, shall be seen near to the privy place, doth denote that he, or she, shall be unspeakable desirous, and unsatiate in coeating.  
If either the man or woman shall have a Mole on the 23u3rp r2bm2m itself, doth portend, that he shall beget men children: and she contrariwise, bear women children.  
If a Mole shall appear on that part (about the 23u3rp r2bm2m) in either the man, or woman: doth denote the great increase of riches, and much wealth.  
If the man shall possess a Mole, on the knee, than he shall obtain a comely, and wealth wife.  
If the woman shall have a Mole, on the right knee: doth signify her to be both honest, and virtuous. But if a Mole appeareth on the left knee, than such a woman shall enjoy many children.  
If the Man shall have a Mole, on the ankle of the foot: doth denote that he shall take upon him, the woman's part. And the woman having a Mole the like placed▪ shall take upon her, the man's part.  
If either the man, or woman, shall have a Mole on the foot: doth promise' the great good luck, and enjoy, of many children.  
To conclude (this is to be learned) that the notes or Moles, seen on the right side, either of the man or woman: do evermore denote honesty, and riches: but on the left side, to be harmed with calamities, and continually poor.  
FINIS.   

The conclusion to the gentle Reader.  
THus after the possibility of my skill, have I performed my book, though not altogether in so learned an order as I would, to please my Countrymen withal: for well I know that nothing doth more content, and satisfy the ears of men, than to understand and know strange matters, and the hid properties and natures consisting in us, which this worthy Art of Physiognomy lively setteth forth. In the same I have uttered such pleasant matter, as I think both delectable to read, and necessary to the furtherance of the singular Arte. If to some men I shall seem not fully to have satisfied their desires herein, according to their expectation, or not have so cunningly handled the same, as the lively matter itself offereth, and is worthy of: in respect of the great commodity that this laudable Art bringeth, and causeth in a common weal, being thoroughly known to men. I refer me then wholly to the learned correction of the wise, beseeching them friendly to give knowledge unto the Printer, or to me, & being detected of my fault, will willingly correct and amend the same: for well I wot, that no treatise can always be so workmanly handled, but that somewhat sometimes may fall out amiss, contrary to the mind of the writer, and contrary to the expectation of the reader. Wherefore my petition to thee gentle Reader is, to accept these my travails, with that mind I do offer them to thee, and to take gently, that I give gladly, in so doing I shall think my pains well bestowed, and shall be encouraged hereafter to trust more unto thy courtesy.  
I may here compare myself with two or three examples, not altogether impartinent to my purpose. It is written of one Falarus Thebanus, a captain, who being in the field with his Army, ready to give battle, notwithstanding, he was marvelously (at that instant) vexed with a sore disease of the Lungs, yet courageously he set upon his enemies, in the joining of which battle, he fought himself, and being then strooken on the breast with a spear, his grief ceased, and was for ever after healed of the same.  
A like example to this, we have of Mamillus Bubulus, King of the Tuskanes, who having a stripe in the neck, there remained behind a piece of iron, which through the smallness of it, could be by no means got out. He on a time, riding on hunting, his horse happened to overthrow him, the fall was so boisterous, that the little piece of iron flew out of his mouth, and so was healed.  
As those two, Falarus, and Mamillus, being both diseased men, were contrary to their expectation healed of their griefs: even so I being weak in skill, and in knowledge, and therefore doubting my success, yet boldly adventuring this my book into print, shall by your gentle accepting of it, contrary to my desert, be released of my fear. But I fear me, I shall not be so happy, as either of these were, but rather change that fortune with Cornelius Rufus, who dreaming he had lost his eye sight, and that one did lead him, in the morning when he awaked, found himself blind in deed: even so I in doubtful manner dreaming of Momus, when I least think of him, shall find me encountered of him: for what fault is there so small, which Momus will not find. If the learneder sort brought up always, under Minerva, are sometimes touched of him: much more I who never tasted of the learned Lake, but rather always rudely taught, among the Smiths of Vulcanus forge, must needs be stung of him. Seeing therefore I do half persuade myself, that I shall not obtain the friendly countenance of all men: yet I do not doubt, but the wise, will give me their good word, and will consider mine intent, as it is in deed, that is, to please the common sort, for whose only sake, I have taken these pains, and have published this book: and will not so much regard the ill, or well handling of the matter, as my good intent. And therefore (gentle reader) once again I crave at thy hands, the thankful accepting of these rude labours of mine: and thus the favour of God, be with thee always.   
FINIS.   


The Books and Treatises of mine sundry times printed.  
1 An Epitome of the whole Art of Physiognomy, gathered: and imprinted by john Wayland for me, in the year of man's redemption. 1556.  
2 A pleasant Almanac invented for these three years, as 1560. 1561. and 1562. uttering such necessary matters, as yearly are published, and these in a most ample manner, with a Table for the rising and setting of the Sun every day in the year, serving especially for London: and worthy rules (named extraordinary) for the weather, and other husbandly rules for the common sort, right profitable. This imprinted twice by Thomas March, dwelling near to Saint Dunston's Church. Anno. 1560.  
3 A pleasant Treatise of the interpretation of dreams, gathered part out of the learned work of Ponzettus, and part out of the Greek Author Artemidorus, with many new additions, helping the book: and this imprinted a third time by Thomas March. Anno. 1567.  
4 A brief treatise of Gardening, instructing the apt ordering, preparing, and sowing of the Garden, with sundry profitable helps and remedies against the noyous worms, beasts, flies, etc. that commonly annoyed Gardens: increased by me, and imprinted a second time by Thomas March. Anno. 1563.  
5 A pleasant Treatise, entitled, natural and artificial conclusions: imprinted twice by William Copland, in the years. 1567. and 1568.  
6 A little Treatise of the interpretation of dreams, fathered on joseph that godly person. etc. with a few problems added in the beginning of it, answering to the matter: and imprinted by the said Copland, in the year of our Lord 1567.  
7 A large discourse and History of Gardening, by me a third time increased, in which is not only uttered a number of pleasant secrets, néedefully to be known in a Garden, but the Physic helps that the herbs serve unto, and that easy to be prepared, annexed orderly: to which in the end added, a profitable Treatise of the honey Bees, and of the commodity of their honey and wax purchased, with other secrets opened in the same, serving to Physic and chirurgery right profitable to be known: and at the end of this, an other fruitful treatise added, entitled, certain husbandly conjectures of the state of every year, in the form of an everlasting Prognostication, with rules as profitable for Cat-tail, as lessions for the benefit of health. etc. and this imprinted by Thomas March. An. 1568.  
8 A fruitful Treatise, entitled the Contemplation of mysteries, containing much laudable matter, needful to be known, in this our time unto all ages: and imprinted by Henry Denham dwelling in Pater noster row. Anno. 1571.  
9 A Contemplation of Mankind, containing a large discourse of all the members and parts after Physiognomy, from the head to the foot: and a Treatise in the proper place added, of the judgement of certain lines seen in the forehead, purchased by earnest travail of a skilful jew: and in sundry places of this book, hath the Phisiognomer learnedly added, many notable and strange examples, that give a great light, help, and furtherance, unto the professors, and young students of this Art: with a Treatise of the signification of Moles, seen in any part of man or woman, written by a Greek Author, named Melampus: and imprinted by William Seres, Anno. 1571.   

The books of mine in a readiness to be imprinted, and resting with the Printers.  
1 A delectable Treatise, entitled the jeweller of inventions, containing certain marvelous, and of these profitable, and pleasant practices, gathered out of certain worthy writers: and this in a readiness with the Printer henry Denham.  
2 The second Tome of the worthy Treasures of Euonimus, containing the perfit ways in drawing many excellent waters for the preservation of health, & the distilling of Oils out of most Spices, with the attaining of many royal balms, and Oils out of the Brimstone, Vitriol, and Amber, very comfortable to man, the purchasing also of Potable Gold, with the sundry new inventions of Aqua composita, and other laudable matters to long here to writ. For the better help and furthering of these, the Printer of his part hath endeavoured to beautify the book to his great charge, with sundry excellent Furnaces, and rare forms of bodies, the rather that many Oils and waters, may the cunninglyer be drawn: and this look for at the hands of Henry Denham, dwelling in Pater noster row.  
3 A profitable book, containing large principles, and fruitful ●●structions, for the ignorant in the Latin tongue, that be desirous ●o attain the delectable commodities of Astrology, in devining universally of most matters: with many laudable rules of Astronomy, serving for sailors, and to other worthy purposes. This worthily named, a Methodical document, into the singular skills of the celestial motions: which remaineth in a readiness, with the late wife of Edward Sutton.  
4 A proper Treatise, entitled the Mirror of Time, in which many singular predictions of dearth and plenty for ever, are uttered in a diverse manner, and a large discourse of the Comets, with their significations at the appearance, and the threatenings general of the Eclipses, both of the Sun and Moon, happening in any of the twelve signs, with extraordinary rules for the weather, not the like hitherto published of none: besides profitable instructions, for the preservation and health of body. etc. This also remaining in the hands, of the said wife of the late Sutton.  
5 A delectable Treatise, containing many fruitful problems or demands, and their Apt answers, as touching sundry physic points about the state of body: and rules after the manner of problems, that utter the cause of the more death of persons happening in the Equinoctials, and Solsticis, with other problems that utter the causes of strange appearances in the air: gathered by a singular man named Ponzettus, out of the Arabians, Greeks, and ancient Physicians in Latin. This in a readiness, with the Printer Thomas Marsh.   

The Books which remain with me fully ended, and near brought to an end.  
1 A paradoxal Compass, containing a large description of all the celestial Circles of the Sphere: a marvelous order taught in the motions of them, with the infinite uses that these serve unto, for the knowledge of the true distance of places: besides a larger description of the places situated and lying near to the North pole, and how temperate and habitable the places are their found to be: a further description also of places toward the South pole, how habitable they are: and a large description of the Celestial images, lying aswell on the North, and South side of the Equatour, as of the Ecclipticke: with the rising and setting, of the fixed Stars. etc. gathered out of the best and latest writers in our time, and in a manner ready to the printing.  
2 A proper Treatise for the judging of urines, containing a plainer and easier Method for young practitioners in Physic, than hitherto hath been published of any: to which for cleanly helps, sundry pleasant cautels added, and these profitable in judging: which is in a readiness, to the printing.  
3 The guide of the Matron, containing many singular practices for the skilful midwife, in the bringing a bed of dangerous births, and of these desperate, both with the instrument, and learned medicines: to these the occasion why so many marvelous forms of monsters, are conceived and borne: and the remedies for the most diseases happening to women, learnedly taught, and of singular practice known: besides a lively garnishing of all the parts of women, from the head to the foot added, in a more skilful manner, than hitherto hath been uttered of any: and these practices purchased of many jolly Dames, and Countesses of Italy. Such minded to have a private Copy written out of this worthy work, let them resort unto Master Barkers shop, or Master Walleyes in Paul's Church yard, and there they shall understand of the Author, with whom they may common, when the work is fully brought to an end.  
4 Two pleasant Books of Paulmestrie, I have travailed to set forth into English: in the first, doth the Phisiognomer and Paulmester Cocles, go about to convince the false principles, and vain reasons of one Anthiocus Cesenatis, in placing of the Planets in the hand: with other vain arguments very frivolous, that this skilful Cocles seemeth to confute, both by his Authorities alleged, and experiences known: and this handled in Dialogue manner, as between the master, and the scholar. In the other, hath Cocles bestowed great diligence, in gathering together the opinions of many writers, and placed many hands lively figured, with his experiences annexed, for a plainer conceiving and understanding of the Art: which book, he here seemeth to name his great work of Paulmestrie. That if any be minded to have a private Copy of these two books, let them resort unto master Barkers shop, and there they shall common with the Author.  
5 A pleasant Treatise of metoposcopy, or a divining and judging on all the lines seen in the forehead, written into sundry Aphorisms, for a readier instruction unto such as be desirous of the skill of this Art, unknown to many: to which is adjoined. lx. examples lively counterfeited, according to the diligent observation of the Author: who appeareth to be a learned Doctor of Physic, and singular Mathematicane (as Myzaldus, and others witness of him) named Thaddaeus Nemicus Hagecius, of Hagek. This in a readiness to the printing, yet if any be desirous to enjoy a private Copy of this, let them resort unto master Barkers shop, and there they shall common with the Translator, and know his mind for the writing of the Pamphlet.  
6 A proper Treatise, entitled the Physiognomy of the Planets, gathered out of the best writers, by a singular Chirurgeon, destiller, Phisiognomer, Chiromanticer, and Geomanticer, named Bartholomew Cocles of Bononie: for the use and commodity of his dear, and especial friend M. Alexander Bentivolus. etc. This in a readiness, to the Printing.  
The two several Treatises which I promised to set forth, as the one of Physic, containing special secrets, in the drawing forth of Oils out of the seven Metals, and other simples, for the use of Physic: and the other a last part of Alexis Piedmont, to which I promised beside the skilful practices, to annex sundry new inventions, in the drawing of many costly Oils, and waters: to be applied as well inward for the preservation of health, as outward for the lively garnishing of parts, with the colouring of the hears of the head yellow, or flaxen of colour. This tranaile, have I fully accomplished, in the second Tome of the Treasure of Euonimus: and added many other new inventions, and secrets, that are not to be found in the Latin Copy: this (as afore uttered) in a readiness with the Printer.  
6 A proper Treatise, instructing the dangerous times of the ficke, according to the moons course throughout the twelve signs: written by the ancient Physician Hypocrates. To this annexed a pleasant Treatise, entituled the agreement of Physic, with Astrology: and this in a readiness, to the printing.  
7 Certain learned secrets of Physic, helping the most diseases that happen from infancy, unto old age: with many new, and care inventions added, as the like not exstant. At the end a singular Treatise annexed, for the letting of blood out of any vain of the body, after the instructions both of Physic and Astronomy, with the skilful judgement of the blood let out, in the knowledge of sundry diseases: and other secrets profitable to be known: this in a readiness to the printing.  
8 The manifold and rare practices of the Astrolobie, invented by the learned Stoflerus, and others, is in a manner ready to the printing: to which in the end shall be adjoined, the ysagogicall introductions, and rules of the Ephemerides, gathered out of the best writers: and fields Tables of Domifying, for the latitude of London, shall be annexed in the proper place of this Treatise.   
FINIS.   

Imprinted at London, by William Seres, dwelling at the West end of Paul's Church, at the sign of the Hedgehog.  
Cum privilegio ad imprimendum solum.  
Anno. 1571.