Bekker (Berlin, 1831) · Loveday & Forster (1913)
Loveday & Forster (1913)
Chapter 1 (805a1–806a18)
805a
1 Ὅτι αἱ διάνοιαι ἕπονται τοῖς σώμασι, καὶ οὐκ εἰσὶν αὐταὶ
καθ' ἑαυτὰς ἀπαθεῖς οὖσαι τῶν τοῦ σώματος κινήσεων. τοῦτο
δὲ δῆλον πάνυ γίνεται ἔν τε ταῖς μέθαις καὶ ἐν ταῖς ἀρρωστίαις·
πολὺ γὰρ ἐξαλλάττουσαι φαίνονται αἱ διάνοιαι
5 ὑπὸ τῶν τοῦ σώματος παθημάτων. καὶ τοὐναντίον δὴ τοῖς
τῆς ψυχῆς παθήμασι τὸ σῶμα συμπάσχον φανερὸν γίνεται
περί τε τοὺς ἔρωτας καὶ τοὺς φόβους τε καὶ τὰς λύπας
καὶ τὰς ἡδονάς. ἔτι δὲ ἐν τοῖς φύσει γινομένοις μᾶλλον
ἄν τις συνίδοι ὅτι οὕτως ἔχει πρὸς ἄλληλα σῶμά τε καὶ
10 ψυχὴ συμφυῶς ὥστε τῶν πλείστων ἀλλήλοις αἴτια γίνεσθαι
παθημάτων. οὐδὲν γὰρ πώποτε ζῷον γεγένηται τοιοῦτον
ὃ τὸ μὲν εἶδος ἔσχεν ἑτέρου ζῴου, τὴν δὲ διάνοιαν ἄλλου,
ἀλλ' ἀεὶ τοῦ αὐτοῦ τό τε σῶμα καὶ τὴν ψυχήν, ὥστε ἀναγκαῖον
ἕπεσθαι τῷ τοιῷδε σώματι τοιάνδε διάνοιαν. ἔτι δὲ
15 καὶ τῶν ἄλλων ζῴων οἱ περὶ ἕκαστον ἐπιστήμονες ἐκ τῆς
ἰδέας δύνανται θεωρεῖν, ἱππικοί τε ἵππους καὶ κυνηγέται
κύνας. εἰ δὲ ταῦτα ἀληθῆ εἴη (ἀεὶ δὲ ταῦτα ἀληθῆ ἐστίν),
εἴη ἂν φυσιογνωμονεῖν. οἱ μὲν οὖν προγεγενημένοι φυσιογνώμονες
κατὰ τρεῖς τρόπους ἐπεχείρησαν φυσιογνωμονεῖν,
20 ἕκαστος καθ' ἕνα. οἱ μὲν γὰρ ἐκ τῶν γενῶν τῶν ζῴων φυσιογνωμονοῦσι,
τιθέμενοι καθ' ἕκαστον γένος εἶδός τι ζῴου
καὶ διάνοιαν. οἱ δ' ἐπὶ τούτοις σῶμά τι, εἶτα τὸν ὅμοιον τῷ
σώματι σῶμα ἔχοντα καὶ τὴν ψυχὴν ὁμοίαν ὑπελάμβανον.
ἄλλοι δέ τινες τοῦτο μὲν ἐποίουν, οὐκ ἐξ ἁπάντων δὲ
25 τῶν ζῴων ἐδοκίμαζον, ἀλλ' ἐξ αὐτοῦ τοῦ τῶν ἀνθρώπων γένους,
διελόμενοι κατὰ τὰ ἔθνη, ὅσα διέφερε τὰς ὄψεις καὶ
τὰ ἤθη, οἷον Αἰγύπτιοι καὶ Θρᾷκες καὶ Σκύθαι, ὁμοίως
τὴν ἐκλογὴν τῶν σημείων ἐποιοῦντο. οἱ δέ τινες ἐκ τῶν ἠθῶν
τῶν ἐπιφαινομένων, οἵᾳ διαθέσει ἕπεται ἕκαστον ἦθος, τῷ
30 ὀργιζομένῳ, τῷ φοβουμένῳ, τῷ ἀφροδισιάζοντι, καὶ τῶν
ἄλλων δὴ παθημάτων ἑκάστῳ. ἔστι δὲ κατὰ πάντας τούτους
τοὺς τρόπους φυσιογνωμονεῖν, καὶ ἔτι κατ' ἄλλους, καὶ τὴν
ἐκλογὴν τῶν σημείων ἀνομοίως ποιεῖσθαι. οἱ μὲν οὖν κατὰ
1Mental character is not independent of and unaffected by bodily processes, but is conditioned by the state of the body; and contrariwise the body is sympathetically influenced by affections of the soul. The former of these propositions is well exemplified by drunkenness and sickness, where altered bodily conditions produce obvious mental modifications, and 5the second by the emotions of love and fear, and by states of pleasure and pain. But still better instances of the fundamental connexion of body and soul and their very extensive interaction may be found in the normal products of nature. There never was an animal with the form of one kind and the mental character of another: the soul and body appropriate to the same kind always go together, and this shows that a specific body involves a specific 10mental character. Moreover, experts on the lower animals are always able to judge of character by bodily form: it is thus that a horseman chooses his horse or a sportsman his dogs. Now, supposing all this to be true (and it always is true), physiognomy must be practicable.
Three methods have been essayed in the past, each having had its special adherents. 1. The first method took as the basis for physiognomic inferences the various genera of animals, 15positing for each genus a peculiar animal form, and consequently upon this a peculiar mental character, and then assuming that if a man resembles such and such a genus in form he will resemble it also in soul.* 2. Those who adopted the second method proceeded in the same way, except that they did not draw their infer- ences from all kinds of animals but confined themselves to human beings: they distinguished various races of men (e.g. Egyptian, 20Thracian, Scythian) by differences of appearance and of character, and drew their signs of character from these races just as others did from animal genera.
3. The third method took as its basis the characteristic facial expressions which are observed to accompany different conditions of mind, such as anger, fear, erotic excitement, and all the other passions.
All these methods are possible, and others as well: the selection of signs may be made in 25diverse ways. The lastmentioned method by itself, however, is defective in more than one respect. For one thing, the same facial expression may belong to different characters: the brave and the impudent, for example, look alike, though their characters are far asunder. Besides, a man may at times wear an expression which is not normally his: for instance, a morose person will now and again spend an enjoyable day and assume a cheerful countenance, 30whilst a naturally cheerful man, if he be distressed, will change his expression accordingly. And, thirdly, the number of inferences that can be drawn from facial expression alone is small.
As to arguments from beasts, the selection of signs is made on wrong principles.
Three methods have been essayed in the past, each having had its special adherents. 1. The first method took as the basis for physiognomic inferences the various genera of animals, 15positing for each genus a peculiar animal form, and consequently upon this a peculiar mental character, and then assuming that if a man resembles such and such a genus in form he will resemble it also in soul.* 2. Those who adopted the second method proceeded in the same way, except that they did not draw their infer- ences from all kinds of animals but confined themselves to human beings: they distinguished various races of men (e.g. Egyptian, 20Thracian, Scythian) by differences of appearance and of character, and drew their signs of character from these races just as others did from animal genera.
3. The third method took as its basis the characteristic facial expressions which are observed to accompany different conditions of mind, such as anger, fear, erotic excitement, and all the other passions.
All these methods are possible, and others as well: the selection of signs may be made in 25diverse ways. The lastmentioned method by itself, however, is defective in more than one respect. For one thing, the same facial expression may belong to different characters: the brave and the impudent, for example, look alike, though their characters are far asunder. Besides, a man may at times wear an expression which is not normally his: for instance, a morose person will now and again spend an enjoyable day and assume a cheerful countenance, 30whilst a naturally cheerful man, if he be distressed, will change his expression accordingly. And, thirdly, the number of inferences that can be drawn from facial expression alone is small.
As to arguments from beasts, the selection of signs is made on wrong principles.
805b
1 τὰ ἤθη μόνον φυσιογνωμονοῦντες ἁμαρτάνουσιν, πρῶτον μὲν
ὅτι ἔνιοι οὐχ οἱ αὐτοὶ ὄντες τὰ ἐπὶ τῶν προσώπων ἤθη τὰ
αὐτὰ ἔχουσιν, οἷον ὅ τε ἀνδρεῖος καὶ ὁ ἀναιδὴς τὰ αὐτὰ
ἔχουσι, τὰς διανοίας πολὺ κεχωρισμένοι, δεύτερον δὲ ὅτι
5 κατὰ χρόνους τινὰς τὰ ἤθη οὐ τὰ αὐτὰ ἀλλ' ἑτέρων ἔχουσιν·
δυσανίοις τε γὰρ οὖσιν ἐνίοτε συνέβη τὴν ἡμέραν ἡδέως διαγαγεῖν
καὶ τὸ ἦθος λαβεῖν τὸ τοῦ εὐθύμου, καὶ τοὐναντίον
εὔθυμον λυπηθῆναι, ὥστε τὸ ἦθος τὸ ἐπὶ τοῦ προσώπου μεταβαλεῖν.
ἔτι πρὸς τούτοις περὶ ὀλίγων ἄν τις τοῖς ἐπιφαινομένοις
10 τεκμαίροιτο. οἱ δ' ἐκ τῶν θηρίων φυσιογνωμονοῦντες
οὐκ ὀρθῶς τὴν ἐκλογὴν τῶν σημείων ποιοῦνται. οὐ γὰρ δὴ
ἑκάστου τῶν ζῴων τὴν ἰδέαν διεξελθόντα ἔστιν εἰπεῖν ὅτι, ὃς
ἂν ὅμοιος τούτῳ τὸ σῶμα ᾖ, καὶ τὴν ψυχὴν ὅμοιος ἔσται.
πρῶτον μὲν γὰρ ὡς ἁπλῶς εἰπεῖν οὕτως ὅμοιον θηρίῳ ἄνθρωπον
15 οὐδεὶς ἂν εὕροι, ἀλλὰ προσεοικότα μέν τι. ἔτι πρὸς
τούτοις τὰ ζῷα ὀλίγα μὲν τὰ ἴδια ἔχει σημεῖα, πολλὰ δὲ
τὰ κοινά· ὥστε ἐπειδὰν ὅμοιός τις ᾖ μὴ κατὰ τὸ ἴδιον
ἀλλὰ κατὰ τὸ κοινόν, τί μᾶλλον οὗτος λέοντι ἢ ἐλάφῳ
ὁμοιότερος; εἰκὸς γὰρ τὰ μὲν ἴδια τῶν σημείων ἴδιόν τι
20 σημαίνειν, τὰ δὲ κοινὰ κοινόν. τὰ μὲν οὖν κοινὰ τῶν σημείων
οὐδὲν ἂν διασαφηθείη τῷ φυσιογνωμονοῦντι. εἰ δέ τις
τὰ ἴδια ἑκάστου τῶν θηρίων ἐκλέξειεν, οὐκ ἂν ἔχοι ἀποδοῦναι
οὗ ἐστὶ ταῦτα σημεῖα. εἰκὸς γὰρ τοῦ ἰδίου, ἴδιον δὲ οὐδενὸς
οὐδὲν τῶν ζῴων τῶν φυσιογνωμονουμένων ἔν γε τῇ διανοίᾳ
25 ἔχοι ἄν τις λαβεῖν· οὔτε γὰρ ἀνδρεῖον μόνον ὁ λέων ἐστίν,
ἀλλὰ καὶ ἄλλα πολλά, οὔτε δειλὸν ὁ λαγωός, ἀλλὰ καὶ
ἄλλα μυρία. εἰ οὖν μήτε τὰ κοινὰ σημεῖα ἐκλέξαντι σαφές
τι γίνεται μήτε τὰ ἴδια, οὐκ ἂν εἴη καθ' ἕκαστον τῶν
ζῴων σκέπτεσθαι, ἀλλ' ἐξ ἀνθρώπων τὴν ἐκλογὴν ποιητέον
30 τῶν τὸ αὐτὸ πάθος πασχόντων, οἷον, ἂν μὲν ἀνδρείου ἐπισκοπῇ
τις τὰ σημεῖα, τὰ ἀνδρεῖα τῶν ζῴων εἰς ἓν λαβόντα
δεῖ ἐξετάσαι, ποῖα παθήματα τούτοις μὲν ἅπασιν
ὑπάρχει, τῶν δὲ ἄλλων ζῴων οὐδενὶ συμβέβηκεν. εἰ γὰρ
1Suppose you have passed in review one by one the forms of all the different kinds of animals, you still have no right to assert that a man who resembles a given kind in body will resemble it in soul also. In the first place, speaking broadly, you will never find this complete likeness, but only a resemblance. More- - over, very few signs are 5peculiar to individual genera; most of them are common to more than one kind, and of what use is resemblance in a common attribute? A man will resemble a lion, let us say, neither more nor less than a deer. (For we have a right to suppose that common signs indicate common mental characters and_ peculiar 1. μέν τι should probably be omitted with 1, but Hayduck’s ev τι is attractive.
signs peculiar characters). Thus the physiognomist 10will not get any clear evidence from common signs.! But is he any better off if he takes every genus by itself and selects signs that are peculiar to each? Surely not, for he cannot tell what they are signs of. They ought to be signs of peculiar characteristics, but we have no right to assume that there are any mental characteristics peculiar to the different kinds of animals that we examine in physiognomy. Courage is not 15confined to the lion, but is found in many other creatures; nor timidity to the hare, but it shares this quality with numberless other creatures. Thus it is equally fruitless to select the common and the peculiar features, and we must abandon the attempt to proceed by an examination of every kind of animal singly. Rather, we ought to select our signs from all animals that have some 3° mental affection in common.” For instance, 20when investigating the external marks of courage, we ought to collect all brave animals, and then to inquire what sort of affections are natural to all of them but absent in all other animals. For if we were to select this or that as the signs of courage in the animals chosen in such a way as not to exclude the possibility of the presence in all these animals of some other mental affection,? we should not be able to tell whether 25our selected marks were really signs of courage of this other character. Two conditions must be fulfilled, therefore:—the animals from which we choose our signs must be as numerous as possible, and they must not have any mental affection in common except that one of which we are investigating the signs..
Permanent bodily signs will indicate permanent mental qualities, but what about those that come and go? How can they be 30true signs if the mental character does not also come and go?4 No doubt if you took a transitory sign to be permanent, it might be true once in a way, but still it would be worthless because it would not be a constant concomitant of a particular state of soul.
signs peculiar characters). Thus the physiognomist 10will not get any clear evidence from common signs.! But is he any better off if he takes every genus by itself and selects signs that are peculiar to each? Surely not, for he cannot tell what they are signs of. They ought to be signs of peculiar characteristics, but we have no right to assume that there are any mental characteristics peculiar to the different kinds of animals that we examine in physiognomy. Courage is not 15confined to the lion, but is found in many other creatures; nor timidity to the hare, but it shares this quality with numberless other creatures. Thus it is equally fruitless to select the common and the peculiar features, and we must abandon the attempt to proceed by an examination of every kind of animal singly. Rather, we ought to select our signs from all animals that have some 3° mental affection in common.” For instance, 20when investigating the external marks of courage, we ought to collect all brave animals, and then to inquire what sort of affections are natural to all of them but absent in all other animals. For if we were to select this or that as the signs of courage in the animals chosen in such a way as not to exclude the possibility of the presence in all these animals of some other mental affection,? we should not be able to tell whether 25our selected marks were really signs of courage of this other character. Two conditions must be fulfilled, therefore:—the animals from which we choose our signs must be as numerous as possible, and they must not have any mental affection in common except that one of which we are investigating the signs..
Permanent bodily signs will indicate permanent mental qualities, but what about those that come and go? How can they be 30true signs if the mental character does not also come and go?4 No doubt if you took a transitory sign to be permanent, it might be true once in a way, but still it would be worthless because it would not be a constant concomitant of a particular state of soul.
806a
1 οὕτω τις ἐκλέξειεν, ὅτι ταῦτά ἐστι τὰ σημεῖα ἀνδρείας τοῖς
προκριθεῖσι ζῴοις, μὴ μόνον ἀνδρείας κοινὸν ὑπάρχειν πάθημα
τῶν ἐν τῇ διανοίᾳ, ἀλλὰ καὶ ἄλλο τι· οὕτω δ' ἂν
ἀπορήσειε πότερον ἀνδρείας ἢ θατέρου τὰ σημεῖά ἐστιν. ἀλλὰ
5 δεῖ ἐκ πλείστων τε ἐκλέγεσθαι ζῴων, καὶ μηδὲν πάθος κοινὸν
ἐχόντων ἐν τῇ διανοίᾳ ἄλλο τι, οὗ ἂν τὰ σημεῖα σκοπῇ.
ὅσα μὲν οὖν τῶν σημείων μόνιμά ἐστι, μόνιμον ἄν τι καὶ
σημαίνοι· ὅσα δὲ ἐπιγινόμενά τε καὶ ἀπολείποντα, πῶς
ἂν τὸ σημεῖον ἀληθὲς εἴη τοῦ ἐν τῇ διανοίᾳ μὴ μένοντος; εἰ
10 μὲν γὰρ μόνιμον ἐπιγινόμενόν τε καὶ ἀπολεῖπον σημεῖόν
τις ὑπολάβοι, ἐνδέχοιτο μὲν ἂν αὐτὸ ἀληθὲς εἶναι, οὐ μὴν
ἐπιεικὲς ἂν εἴη, μὴ ἀεὶ τῷ πράγματι παρεπόμενον. ὅσα
δὲ παθήματα ἐγγινόμενα τῇ ψυχῇ μηδέν τι ἐνδιαλλάττει
τὰ σημεῖα τὰ ἐν τῷ σώματι, οἷς χρῆται ὁ φυσιογνώμων,
15 οὐκ ἂν εἴη τὰ τοιαῦτα γνωρίσματα τῇ τέχνῃ, οἷον
τὰ περὶ τὰς δόξας καὶ τὰς ἐπιστήμας ἰατρὸν ἢ κιθαριστὴν
οὐκ ἐνδέχεται γνωρίζειν· ὁ γὰρ μαθὼν ὅ τι μάθημα, οὐδὲν
ἐξήλλαξε τῶν σημείων οἷς χρῆται ὁ φυσιογνώμων.
1Then again there are affections of soul whose occurrence produces no change in the bodily marks on which the physiognomist relies, and they will not provide his art with recognizable signs.2, Thus as regards opinions or scientific knowledge, you cannot recognize a doctor or a musician, for the fact of having acquired a piece of knowledge will not have produced 5any alteration in the bodily signs on which physiognomy relies.
WE must now determine the special province of physiognomy (for the range of its application is limited), and the sources from which its various kinds of data are drawn, and then we may proceed to a detailed exposition of the more convincing among its conclusions.
Physiognomy has for its province, as the name implies, all natural affections of mental content, and also such acquired affections 10as on their occurrence modify the external signs which physiognomists interpret.2 I will explain later what kinds of acquired characters are meant, but now I will give a list—a complete list—of the sources from which physiognomic signs are drawn. They are these: movements, gestures of the body, colour, charac- teristic facial expression, the growth of the hair, the smooth- ness of the skin, the voice, condition of the flesh, the parts of the body, 15and the build of the body as a whole. Such is the list that physiognomists always give of the sources in which they find their signs. Had this list been obscure or insignificant,* there would have been no use in my going any further; but, as things are, it may be worth while to give a more detailed description of the more convincing® of the inferences that they draw from their material, and 1. F. reads παθήματι for πράγματι.
WE must now determine the special province of physiognomy (for the range of its application is limited), and the sources from which its various kinds of data are drawn, and then we may proceed to a detailed exposition of the more convincing among its conclusions.
Physiognomy has for its province, as the name implies, all natural affections of mental content, and also such acquired affections 10as on their occurrence modify the external signs which physiognomists interpret.2 I will explain later what kinds of acquired characters are meant, but now I will give a list—a complete list—of the sources from which physiognomic signs are drawn. They are these: movements, gestures of the body, colour, charac- teristic facial expression, the growth of the hair, the smooth- ness of the skin, the voice, condition of the flesh, the parts of the body, 15and the build of the body as a whole. Such is the list that physiognomists always give of the sources in which they find their signs. Had this list been obscure or insignificant,* there would have been no use in my going any further; but, as things are, it may be worth while to give a more detailed description of the more convincing® of the inferences that they draw from their material, and 1. F. reads παθήματι for πράγματι.
Chapter 2 (806a19–807a30)
Δεῖ δὴ οὖν ὁρίσαι περὶ ποῖα ἄττα ἐστὶν ἡ φυσιογνωμονία,
20 ἐπειδὴ οὐ περὶ πάντα, καὶ ἐκ τίνων ἕκαστα σημεῖα
λαμβάνεται, ἔπειτ' ἐφεξῆς καθ' ἓν ἕκαστον περὶ τῶν ἐπιφανεστέρων
δηλῶσαι. ἡ μὲν οὖν φυσιογνωμονία ἐστί, καθάπερ
καὶ τοὔνομα αὐτῆς λέγει, περὶ τὰ φυσικὰ παθήματα
τῶν ἐν τῇ διανοίᾳ, καὶ τῶν ἐπικτήτων ὅσα παραγινόμενα
25 μεθίστησι τῶν σημείων τῶν φυσιογνωμονουμένων.
ὁποῖα δὲ ταῦτά ἐστιν, ὕστερον δηλωθήσεται. ἐξ ὧν δὲ γενῶν
τὰ σημεῖα λαμβάνεται, νῦν ἐρῶ, καὶ ἔστιν ἅπαντα·
ἔκ τε γὰρ τῶν κινήσεων φυσιογνωμονοῦσι, καὶ ἐκ τῶν
σχημάτων, καὶ ἐκ τῶν χρωμάτων, καὶ ἐκ τῶν ἠθῶν τῶν
30 ἐπὶ τοῦ προσώπου ἐμφαινομένων, καὶ ἐκ τῶν τριχωμάτων,
καὶ ἐκ τῆς λειότητος, καὶ ἐκ τῆς φωνῆς, καὶ ἐκ τῆς σαρκός,
καὶ ἐκ τῶν μερῶν, καὶ ἐκ τοῦ τύπου ὅλου τοῦ σώματος.
καθόλου μὲν οὖν τοιαῦτά ἐστιν ἃ λέγουσιν οἱ φυσιογνώμονες
περὶ ὅλων τῶν γενῶν ἐν οἷς ἐστὶ τὰ σημεῖα.
35 εἰ μὲν οὖν ἀσαφὴς ἢ μὴ εὔσημος ἦν ἡ τοιαύτη διέξοδος,
ἀπέχρησεν ἂν τὰ εἰρημένα. νυνὶ δ' ἴσως βέλτιόν ἐστι καθ'
ἕκαστον περὶ πάντων, ὅσα ἐπιφανῆ παρὰ τῶν φυσιογνωμονουμένων,
to state’ what their various 20signs are and where they are supposed to be found, so far as I have not already done so. A brilliant complexion indicates a hot sanguine temper, whilst a pale pink complexion signifies naturally good parts, when it occurs on a smooth skin. Soft hair indicates cowardice, and coarse hair courage. This inference is based on observation of the whole animal kingdom. The most timid of animals are deer, hares, and sheep, and they have the softest coats; whilst 25the lion and wild-boar are bravest and have the coarsest coats. Precisely the same holds good of birds, for it is the rule that birds with coarse plumage are brave and those with soft plumage timid, particular instances being the cock and the quail. And again, among the different races of mankind the same combination of qualities may be observed, the inhabitants of the north being brave and coarse-haired, whilst southern peoples are cowardly and have 30soft hair, A thick growth of hair about the belly signifies loquacity, on the evidence of the whole tribe of birds, for the one is a bodily and the other a mental property peculiar to birds.” When the flesh is hard and constitutionally firm, it indicates dullness of sense; when smooth, it indicates naturally good parts combined with instability of character, except when smooth flesh goes with a strong frame and powerful extremities. Lethargic movements 35are a sign of a soft character, rapid movements of a fervid temper.: _As to the voice, when deep and full it is a sign of courage; i when high-pitched and languid, of cowardice. ’.
806b
1 ἀκριβέστερον φράσαι, τά τε σημεῖα λέγοντα,
οἷά τ' ἐστὶν ἕκαστα καὶ ἐπὶ τί ἀναφέρεται, ὅσα μὴ ἐν τοῖς
προειρημένοις δεδήλωται. αἱ μὲν οὖν χροιαὶ σημαίνουσιν
αἱ μὲν ὀξεῖαι θερμὸν καὶ ὕφαιμον, αἱ δὲ λευκέρυθροι εὐφυΐαν,
5 ὅταν ἐπὶ λείου χρωτὸς συμβῇ τοῦτο τὸ χρῶμα.
τὰ δὲ τριχώματα τὰ μὲν μαλακὰ δειλόν, τὰ δὲ σκληρὰ
ἀνδρεῖον. τοῦτο δὲ τὸ σημεῖον εἴληπται ἐξ ἁπάντων τῶν
ζῴων. δειλότατον μὲν γάρ ἐστιν ἔλαφος λαγωὸς πρόβατα,
καὶ τὴν τρίχα μαλακωτάτην ἔχει· ἀνδρειότατον δὲ λέων,
10 ὗς ἄγριος, καὶ τρίχα σκληροτάτην φέρει. ἔστι δὲ καὶ ἐν
τοῖς ὄρνισι τὸ αὐτὸ τοῦτο ἰδεῖν· καθόλου τε γὰρ ὅσοι μὲν
σκληρὸν τὸ πτερὸν ἔχουσιν, ἀνδρεῖοι, ὅσοι δὲ μαλακόν,
δειλοί, καὶ κατὰ μέρη ἔστι ταὐτὸ τοῦτο ἰδεῖν ἔν τε τοῖς
ὄρτυξι καὶ ἐν τοῖς ἀλεκτρυόσιν. ὁμοίως δὲ καὶ ἐπὶ τῶν
15 γενῶν τῶν ἀνθρώπων ταὐτὸ τοῦτο συμπίπτει· οἱ μὲν γὰρ
ὑπὸ ταῖς ἄρκτοις οἰκοῦντες ἀνδρεῖοί τέ εἰσι καὶ σκληρότριχες,
οἱ δὲ πρὸς μεσημβρίαν δειλοί τε καὶ μαλακὸν τρίχωμα
φέρουσιν. ἡ δὲ δασύτης ἡ περὶ τὴν κοιλίαν λαλιὰν
σημαίνει. τοῦτο δὲ ἀναφέρεται εἰς τὸ γένος τῶν ὀρνίθων·
20 ἴδιον γὰρ ὄρνιθος τῶν περὶ τὸ σῶμα ἡ δασύτης ἡ
περὶ τὴν κοιλίαν, τῶν δὲ περὶ διάνοιαν ἡ λαλιά. ἡ δὲ
σὰρξ ἡ μὲν σκληρὰ καὶ εὐεκτικὴ φύσει ἀναίσθητον σημαίνει,
ἡ δὲ λεία καὶ εὐφυέα καὶ ἀβέβαιον, ἐὰν μὴ ἐπ'
ἰσχυροῦ σώματος καὶ τὰ ἀκρωτήρια ἐγκρατῆ ἔχοντος τοῦτο
25 συμβῇ. αἱ δὲ κινήσεις αἱ μὲν νωθραὶ μαλακὴν διάνοιαν,
αἱ δὲ ὀξεῖαι ἔνθερμον. ἐπὶ δὲ τῆς φωνῆς ἡ μὲν βαρεῖα
καὶ ἐπιτεινομένη ἀνδρεῖον, ἡ δὲ ὀξεῖα καὶ ἀνειμένη δειλόν.
τὰ δὲ σχήματα καὶ τὰ παθήματα τὰ ἐπιφαινόμενα ἐπὶ
τῶν προσώπων κατὰ τὰς ὁμοιότητας λαμβάνεται τῷ πάθει.
30 ὅταν γὰρ πάσχῃ τι, γίνεται οἷον εἰ τοιοῦτον ἔχει ὅταν
τις ὀργίζηται, ὀργίλον τὸ σημεῖον τοῦ αὐτοῦ γένους. τὸ δὲ
ἄρρεν τοῦ θήλεος μεῖζον καὶ ἰσχυρότερον, καὶ τὰ ἀκρωτήρια
τοῦ σώματος ἰσχυρότερα καὶ λιπαρώτερα καὶ εὐεκτικώτερα
καὶ βελτίω κατὰ πάσας τὰς ἀρετάς. ἰσχυρότερα
35 δὲ τῶν ἐπὶ τοῖς μέρεσι σημείων ἐστὶ τὰ ἐν τοῖς ἤθεσι τοῖς
ἐν τοῖς ἐπιφαινομένοις λαμβανόμενα καὶ τὰ κατὰ τὰς
κινήσεις καὶ τὰ σχήματα. ὅλως δὲ τὸ ἑνὶ μὲν πιστεύειν
1Gesture and the varieties of facial expression are interpreted by their affinity to different emotions: if, for instance, when disagreeably affected, a man takes on the look which normally characterizes an angry person, irascibility is signified.* Males are bigger and stronger than females of the same kind, and their extremities are stronger and sleeker 5and firmer and capable of more perfect performance of all functions. But inferences drawn from the parts of the body are less secure than those based on facial expression of character and movements and gesture. In general it is silly to rely on a single sign: you will have more reason for confidence in your conclusions when you find several signs all pointing one way..
Here I may mention a possible method of physiognomy which has never yet 10been tried. Suppose, e.g., that irasci- bility and morose sulkiness 2 necessarily involve an envious disposition, and that the physiognomist could, without any bodily signs of the last character, deduce its presence from the presence of the other characters, we should then have a method peculiarly appropriate to masters of philosophy, Since it is, we suppose, the peculiar mark of philosophy, when certain premises are given, to know the necessary 15conclusion. But this method which considers the interrelations of mental affections and that which proceeds by empirical observation of animals sometimes arrive at contrary conclusions.’ Take the voice, for example. By the former method you might feel bound ὅ to connect a shrill voice with a fierce temper, because in vexation and anger one’s voice tends to become loud and shrill, whilst placid people speak in tones at once languid and 20deep. But against this, if you observe beasts, you find that a deep voice goes with courage and a shrill voice with timidity, witness on the one hand the roar of lion and bull, the hound’s bay, and the.deep-noted crow of high-spirited cocks, and on the other, the high-pitched tones of deer and hares.
‘Yet perhaps even in these cases it is better not to connect courage and cowardice with the pitch of the voice, but rather with its intensity, so 25that it is strength of voice that marks the brave and a languid and feeble voice the coward. It is safest, however, to refrain from all positive assertion when you find that your signs are inconsistent and contrary to one another in detail, unless they belong to classes, some of which you have determined to be more trustworthy than others. Above all it is best to base your arguments upon assertions about species and not about entire genera, 30for the species more nearly resembles the individual, and it is with individuals that physiognomy is concerned; for in physiognomy we try to infer from bodily signs ‘the character of this or that particular person, and not the characters of the whole human race.
Sicans of Courage are—coarse hair; an upright carriage of the body; size and strength of bones, sides and extremities; the belly broad and flat; shoulder-blades broad and set well 35apart, neither too closely nor too loosely knit; a sturdy neck, not very fleshy; a chest well covered with flesh and broad; flat hips; the thickness of the calf low” down the leg;?
Here I may mention a possible method of physiognomy which has never yet 10been tried. Suppose, e.g., that irasci- bility and morose sulkiness 2 necessarily involve an envious disposition, and that the physiognomist could, without any bodily signs of the last character, deduce its presence from the presence of the other characters, we should then have a method peculiarly appropriate to masters of philosophy, Since it is, we suppose, the peculiar mark of philosophy, when certain premises are given, to know the necessary 15conclusion. But this method which considers the interrelations of mental affections and that which proceeds by empirical observation of animals sometimes arrive at contrary conclusions.’ Take the voice, for example. By the former method you might feel bound ὅ to connect a shrill voice with a fierce temper, because in vexation and anger one’s voice tends to become loud and shrill, whilst placid people speak in tones at once languid and 20deep. But against this, if you observe beasts, you find that a deep voice goes with courage and a shrill voice with timidity, witness on the one hand the roar of lion and bull, the hound’s bay, and the.deep-noted crow of high-spirited cocks, and on the other, the high-pitched tones of deer and hares.
‘Yet perhaps even in these cases it is better not to connect courage and cowardice with the pitch of the voice, but rather with its intensity, so 25that it is strength of voice that marks the brave and a languid and feeble voice the coward. It is safest, however, to refrain from all positive assertion when you find that your signs are inconsistent and contrary to one another in detail, unless they belong to classes, some of which you have determined to be more trustworthy than others. Above all it is best to base your arguments upon assertions about species and not about entire genera, 30for the species more nearly resembles the individual, and it is with individuals that physiognomy is concerned; for in physiognomy we try to infer from bodily signs ‘the character of this or that particular person, and not the characters of the whole human race.
Sicans of Courage are—coarse hair; an upright carriage of the body; size and strength of bones, sides and extremities; the belly broad and flat; shoulder-blades broad and set well 35apart, neither too closely nor too loosely knit; a sturdy neck, not very fleshy; a chest well covered with flesh and broad; flat hips; the thickness of the calf low” down the leg;?
807a
1 τῶν σημείων εὔηθες· ὅταν δὲ πλείω συμφωνοῦντα καθ' ἑνὸς
λάβῃ, μᾶλλον ἤδη κατὰ τὸ εἰκὸς ἄν τις ὑπολαμβάνοι
ἀληθῆ εἶναι τὰ σημεῖα. ἔστι δὲ ἄλλος τρόπος καθ' ὃν ἄν
τις φυσιογνωμονοίη· οὐδεὶς μέντοι ἐπικεχείρηκεν. οἷον εἰ
5 ἀνάγκη ἐστὶ τὸν ὀργίλον καὶ τὸν δυσάνιον καὶ μικρὸν τὸ
ἦθος φθονερὸν εἶναι, εἰ καὶ μή ἐστι φθονεροῦ σημεῖα, ἐξ
ἐκείνων δὲ τῶν προτέρων ἐνδέχοιτο ἂν τῷ φυσιογνώμονι
καὶ τὸν φθονερὸν εὑρίσκειν, μάλιστα μὲν ἂν ὁ τοιοῦτος ἴδιος
τρόπος εἴη τοῦ πεφιλοσοφηκότος. τὸ γὰρ δύνασθαι τινῶν
10 ὄντων ἀναγκαῖον εἶναι, ἴδιον ὑπολαμβάνοιμεν φιλοσοφίας·
ὅπερ ἐστὶν ὅτε ἐναντιοῦται τούτῳ κατὰ τὰ πάθη φυσιογνωμονεῖν
καὶ τὰ κακά.
Περὶ φωνῆς κατὰ μὲν τὸ πάθος ἐπισκοπῶν ὀξεῖαν
οἰηθείη ἄν τις δυεῖν ἕνεκεν τιθέναι τοῦ θυμοειδοῦς. ὁ γὰρ
15 ἀγανακτῶν καὶ ὀργιζόμενος ἐπιτείνειν εἴωθε τὸν φθόγγον
καὶ ὀξὺ φθέγγεσθαι, ὁ δὲ ῥαθύμως διακείμενος τόν τε
τόνον ἀνίησι καὶ βαρὺ φθέγγεται. τῶν δ' αὖ ζῴων τὰ
μὲν ἀνδρεῖα βαρύφωνά ἐστι, τὰ δὲ δειλὰ ὀξύφωνα, λέων
μὲν καὶ ταῦρος, καὶ κύων ὑλακτικός, καὶ τῶν ἀλεκτρυόνων
20 οἱ εὔψυχοι βαρύφωνοι φθέγγονται· ἔλαφος δὲ καὶ
λαγὼς ὀξύφωνά ἐστιν. ἀλλ' ἴσως καὶ ἐν τούτοις κρεῖσσόν
ἐστι μὴ ἐν τῷ βαρεῖαν ἢ ὀξεῖαν εἶναι τὴν φωνὴν αὐτῶν
ἀνδρεῖον ἢ δειλὸν τιθέναι, ἀλλ' ἐν τῷ τὴν μὲν ἐρρωμένην
ἀνδρείου τὴν δὲ ἀνειμένην καὶ ἀσθενῆ δειλοῦ ὑποληπτέον
25 εἶναι. ἔστι δὲ κράτιστον, ὅταν τὰ σημεῖα μὴ ὁμολογούμενα
ἀλλ' ὑπεναντιούμενα, μηδὲν τιθέναι, εἰ μή ἐστι τῶν διῃρημένων
ποῖα ποίων πιστότερα, καὶ μάλιστα μὲν εἰς εἴδη
ἀλλὰ μὴ εἰς ὅλα τὰ γένη ἀναφέρειν. ὁμοιότερα γάρ ἐστι
τῷ ζητουμένῳ· οὐ γὰρ ὅλον τὸ γένος τῶν ἀνθρώπων φυσιογνωμονοῦμεν,
30 ἀλλά τινα τῶν ἐν τῷ γένει.
1gleaming eyes, neither wide and staring nor yet mere slits, and not glistening; the body of a brilliant hue; 3 a forehead straight and lean, not large, and neither quite smooth nor yet a mass of wrinkles. Signs of Cowardice are—a small growth of soft hair; the figure stooping * and lacking in quickness; the thickness 5of the calf high up the leg; a sallow complexion; weak blinking eyes; weak extremities; little legs, and hands long and delicate; loins small and-weak; a rigid gesture of the body;5 with undecided, deprecating, scared movements, and a shifty downcast look.
Good natural paris are indicated by rather moist and tender flesh, not exactly firm nor yet extremely fat; by leanness of the shoulders, neck, 10face, and neighbouring regions; by shoulder-blades closely knit and the parts below slack;1 by supple sides; a somewhat gaunt back; a clear pinkish hue over the body; a thin skin; a small growth of hair, neither very coarse nor very black; and moist, gleaming eyes. Dullness of sense is indicated when the back of the neck and the legs are fleshy and stiffly fitted and knitted; the hip-joint round; 15the shoulderblades high-set; the forehead big, round, and fleshy; the eyes pale and vacant; the legs thick and fleshy and round at the ankles; the jaws big and fleshy; loins fleshy; legs long; neck thick-set; the face fleshy and rather long. The manner of movement, gesture, and facial expression of the dull man, you may take it,? are analogous to his character. Impudence is signified by small, 20bright, wide-open eyes, with heavy blood-shot lids slightly bulging; ὃ high shoulderblades; a carriage of the body not erect, but crouched slightly forwards; quickness of movement; a reddish hue over the body; with a sanguine complexion, a round face, and high chest. Signs of Good Moral Character are— a slow gait; a slow way of speaking with a breath-like and weak‘ voice; small eyes, black but 25not lustrous, not open and staring, nor yet mere slits; with a slow, blinking movement of the lids—for rapid blinking signifies either cowardice or a hot temperament. Good Spirits are indicated by a good-sized forehead, fleshy and smooth; the region of the eyes rather low; a rather drowsy-looking countenance, neither keen nor reflective. The gait, we may suppose, will be slow and languid, the gesture 30and facial expression those of a good but not a quick man. Signs of Low Spirits are—lean and wrinkled brows; enfeebled eyes (but you should notice that weak
Good natural paris are indicated by rather moist and tender flesh, not exactly firm nor yet extremely fat; by leanness of the shoulders, neck, 10face, and neighbouring regions; by shoulder-blades closely knit and the parts below slack;1 by supple sides; a somewhat gaunt back; a clear pinkish hue over the body; a thin skin; a small growth of hair, neither very coarse nor very black; and moist, gleaming eyes. Dullness of sense is indicated when the back of the neck and the legs are fleshy and stiffly fitted and knitted; the hip-joint round; 15the shoulderblades high-set; the forehead big, round, and fleshy; the eyes pale and vacant; the legs thick and fleshy and round at the ankles; the jaws big and fleshy; loins fleshy; legs long; neck thick-set; the face fleshy and rather long. The manner of movement, gesture, and facial expression of the dull man, you may take it,? are analogous to his character. Impudence is signified by small, 20bright, wide-open eyes, with heavy blood-shot lids slightly bulging; ὃ high shoulderblades; a carriage of the body not erect, but crouched slightly forwards; quickness of movement; a reddish hue over the body; with a sanguine complexion, a round face, and high chest. Signs of Good Moral Character are— a slow gait; a slow way of speaking with a breath-like and weak‘ voice; small eyes, black but 25not lustrous, not open and staring, nor yet mere slits; with a slow, blinking movement of the lids—for rapid blinking signifies either cowardice or a hot temperament. Good Spirits are indicated by a good-sized forehead, fleshy and smooth; the region of the eyes rather low; a rather drowsy-looking countenance, neither keen nor reflective. The gait, we may suppose, will be slow and languid, the gesture 30and facial expression those of a good but not a quick man. Signs of Low Spirits are—lean and wrinkled brows; enfeebled eyes (but you should notice that weak
Chapter 3 (807a31–808b10)
Ἀνδρείου σημεῖα τρίχωμα σκληρόν, τὸ σχῆμα τοῦ
σώματος ὀρθόν, ὀστᾶ καὶ πλευραὶ καὶ τὰ ἀκρωτήρια τοῦ
σώματος ἰσχυρὰ καὶ μεγάλα, καὶ κοιλία πλατεῖα καὶ
προσεσταλμένη· ὠμοπλάται πλατεῖαι καὶ διεστηκυῖαι, οὔτε
35 λίαν συνδεδεμέναι οὔτε παντάπασιν ἀπολελυμέναι· τράχηλος
ἐρρωμένος, οὐ σφόδρα σαρκώδης· τὸ στῆθος σαρκῶδές
τε καὶ πλατύ, ἰσχίον προσεσταλμένον, γαστροκνημίαι κάτω
eyes may signify softness and effeminacy as well as dejection and low spirits); + a meek bearing and weary gait.
The Pathic is weak-eyed and knock-kneed; his head hangs on his right shoulder; his hands are carried upturned and flabbily; 35and as he walks he either wags his loins or else holds them rigid by an effort; and he casts a furtive gaze around, for all the world like Dionysius the Sophist.
The Pathic is weak-eyed and knock-kneed; his head hangs on his right shoulder; his hands are carried upturned and flabbily; 35and as he walks he either wags his loins or else holds them rigid by an effort; and he casts a furtive gaze around, for all the world like Dionysius the Sophist.
807b
1 προσεσπασμέναι· ὄμμα χαροπόν, οὔτε λίαν ἀνεπτυγμένον
οὔτε παντάπασι συμμύον· αὐχμηρότερον τὸ χρῶμα τὸ ἐπὶ
τοῦ σώματος· ὀξὺ μέτωπον, εὐθύ, οὐ μέγα, ἰσχνόν, οὔτε
λεῖον οὔτε παντάπασι ῥυτιδῶδες. δειλοῦ σημεῖα τριχωμάτιον
5 μαλακόν, τὸ σῶμα συγκεκαθικός, οὐκ ἐπισπερχής·
αἱ δὲ γαστροκνημίαι ἄνω ἀνεσπασμέναι· περὶ τὸ πρόσωπον
ὕπωχρος· ὄμματα ἀσθενῆ καὶ σκαρδαμύττοντα, καὶ
τὰ ἀκρωτήρια τοῦ σώματος ἀσθενῆ, καὶ μικρὰ σκέλη, καὶ
χεῖρες λεπταὶ καὶ μακραί· ὀσφὺς δὲ μικρὰ καὶ ἀσθενής·
10 τὸ σχῆμα σύντονον ἐκ ταῖς κινήσεσιν· οὐκ ἰταμὸς ἀλλ'
ὕπτιος καὶ τεθαμβηκώς· τὸ ἦθος τὸ ἐπὶ τοῦ προσώπου εὐμετάβολον,
κατηφής. εὐφυοῦς σημεῖα σὰρξ ὑγροτέρα
καὶ ἁπαλωτέρα, οὐκ εὐεκτικὴ οὐδὲ πιμελώδης σφόδρα· τὰ
περὶ τὰς ὠμοπλάτας καὶ τράχηλον ἰσχνότερα, καὶ τὰ
15 περὶ τὸ πρόσωπον, καὶ σύνδετα τὰ περὶ τὰς ὠμοπλάτας,
καὶ τὰ κάτω ἀφειμένα· εὔλυτα τὰ περὶ τὰς πλευράς·
καὶ τὸν νῶτον ἀσαρκότερος· τὸ σῶμα λευκέρυθρον καὶ καθαρόν·
τὸ δερμάτιον λεπτόν, τριχωμάτιον μὴ λίαν σκληρὸν
μηδὲ λίαν μέλαν, ὄμμα χαροπόν, ὑγρόν. ἀναισθήτου
20 σημεῖα τὰ περὶ τὸν αὐχένα καὶ τὰ σκέλη σαρκώδη καὶ
συμπεπλεγμένα καὶ συνδεδεμένα, κοτύλη στρογγύλη, ὠμοπλάται
ἄνω ἀνεσπασμέναι, μέτωπον μέγα περιφερὲς σαρκῶδες,
ὄμμα χλωρὸν κωφόν, κνῆμαι περὶ σφυρὸν παχεῖαι
σαρκώδεις στρογγύλαι, σιαγόνες μεγάλαι σαρκώδεις,
25 ὀσφὺς σαρκώδης, σκέλη μακρά, τράχηλος παχύς, πρόσωπον
σαρκῶδες, ὑπόμακρον ἱκανῶς. τὰς δὲ κινήσεις καὶ τὸ
σχῆμα καὶ τὸ ἦθος τὸ ἐπὶ τοῦ προσώπου ἐπιφαινόμενον
κατὰ τὰς ὁμοιότητας ἀναλαμβάνει. ἀναιδοῦς σημεῖα
ὀμμάτιον ἀνεπτυγμένον καὶ λαμπρόν, βλέφαρα ὕφαιμα
30 καὶ παχέα· μικρὸν ἔγκυρτος· ὠμοπλάται ἄνω ἐπῃρμέναι·
τῷ σχήματι μὴ ὀρθὸς ἀλλὰ μικρῷ προπετέστερος, ἐν ταῖς
κινήσεσιν ὀξύς, ἐπίπυρρος τὸ σῶμα· τὸ χρῶμα ὕφαιμον·
στρογγυλοπρόσωπος· τὸ στῆθος ἀνεσπασμένον. κοσμίου σημεῖα.
ἐν ταῖς κινήσεσι βραδύς, καὶ διάλεκτος βραδεῖα καὶ
35 φωνὴ πνευματώδης καὶ ἀσμενής, ὀμμάτιον ἀλαμπὲς μέλαν
καὶ μήτε λίαν ἀνεπτυγμένον μήτε παντάπασι συμμεμυκός,
σκαρδαμυκτικὸν βραδέως· τὰ μὲν γὰρ ταχέως
1Sulkiness is indicated by a snarling grin; a black complexion and withered skin; a gaunt, wrinkled face and the neighbouring regions furrowed 5with lines; and by straight black hair.
Men of Fierce Temper bear themselves erect, are broad about the ribs and move with an easy gait; their bodies are of a reddish hue,” their 10shoulder-blades set well apart, large and broad; their extremities large and powerful; they are smooth about the chest and groin; they have great beards, and the hair of the head starts 15low down with a vigorous growth.
Those of a Gentle disposition are robust-looking, well covered with plenty of moist flesh; well-sized men and well-proportioned; carrying themselves 20with head thrown back; and their hair starts rather higher up on the head than is usual.
The Sly man is fat about the face, with wrinkles round his eyes, and he wears a drowsy 25expression.
The Small-Minded have small limbs and small, delicate, lean bodies, small eyes and small faces, just like a Corinthian or Leucadian.
Men addicted to Gaming and Dancing 30have short arms, like weasels.
Railers have the upper lip updrawn, and the lower projecting,® and their hue is reddish.
The Compassionate are delicate, pale, and lustrous-eyed: the 35top of their nostrils is furrowed with lines, and they are always weeping.
Men of Fierce Temper bear themselves erect, are broad about the ribs and move with an easy gait; their bodies are of a reddish hue,” their 10shoulder-blades set well apart, large and broad; their extremities large and powerful; they are smooth about the chest and groin; they have great beards, and the hair of the head starts 15low down with a vigorous growth.
Those of a Gentle disposition are robust-looking, well covered with plenty of moist flesh; well-sized men and well-proportioned; carrying themselves 20with head thrown back; and their hair starts rather higher up on the head than is usual.
The Sly man is fat about the face, with wrinkles round his eyes, and he wears a drowsy 25expression.
The Small-Minded have small limbs and small, delicate, lean bodies, small eyes and small faces, just like a Corinthian or Leucadian.
Men addicted to Gaming and Dancing 30have short arms, like weasels.
Railers have the upper lip updrawn, and the lower projecting,® and their hue is reddish.
The Compassionate are delicate, pale, and lustrous-eyed: the 35top of their nostrils is furrowed with lines, and they are always weeping.
808a
1 σκαρδαμύττοντα τῶν ὀμμάτων τὰ μὲν δειλὸν τὰ δὲ θερμὸν
σημαίνει. εὐθύμου σημεῖα μέτωπον εὐμέγεθες καὶ
σαρκῶδες καὶ λεῖον, τὰ περὶ τὰ ὄμματα ταπεινότερα.
καὶ ὑπνωδέστερον τὸ πρόσωπον φαίνεται, μήτε δεδορκὸς
5 μήτε σύννουν. ἔν τε ταῖς κινήσεσι βραδὺς ἔστω καὶ ἀνειμένος·
τῷ σχήματι καὶ τῷ ἤθει τῷ ἐπὶ τοῦ προσώπου μὴ
ἐπισπερχὴς ἀλλὰ ἀγαθὸς φαινέσθω. ἀθύμου σημεῖα. τὰ
ῥυτιδώδη τῶν προσώπων καὶ ἰσχνὰ ὄμματα κατακεκλαςμένα,
ἅμα δὲ καὶ τὰ κεκλασμένα τῶν ὀμμάτων, δύο σημαίνει,
10 τὸ μὲν μαλακὸν καὶ θῆλυ, τὸ δὲ κατηφὲς καὶ
ἄθυμον. ἐν τῷ σχήματι ταπεινὸς καὶ ταῖς κινήσεσιν ἀπηγορευκώς.
κιναίδου σημεῖα ὄμμα κατακεκλασμένον,
γονύκροτος· ἐγκλίσεις τῆς κεφαλῆς εἰς τὰ δεξιά· αἱ φοραὶ
τῶν χειρῶν ὕπτιαι καὶ ἔκλυτοι, καὶ βαδίσεις διτταί, ἡ
15 μὲν περινεύοντος, ἡ δὲ κρατοῦντος τὴν ὀσφύν· καὶ τῶν
ὀμμάτων περιβλέψεις, οἷος ἂν εἴη Διονύσιος ὁ σοφιστής.
πικροῦ σημεῖα τὸ πρόσωπον σεσηρός· μελανόχρως, ἰσχνός·
τὰ περὶ τὸ πρόσωπον διεξυσμένα, τὸ πρόσωπον ῥυτιδῶδες
ἄσαρκον· εὐθύθριξ καὶ μελάνθριξ. θυμώδους σημεῖα. ὀρθὸς
20 τὸ σῶμα, τῷ σχήματι εὔπλευρος, εὔθυμος, ἐπίπυρρος·
ὠμοπλάται διεστηκυῖαι καὶ μεγάλαι καὶ πλατεῖαι· ἀκρωτήρια
μεγάλα καὶ ἐγκρατῆ· λεῖος καὶ περὶ τὰ στήθη καὶ
περὶ βουβῶνας, εὐπώγων· εὐαυξὴς ὁ περίδρομος τῶν τριχῶν,
κάτω κατεληλυθώς. πραέος σημεῖα. ἰσχυρὸς τὸ
25 εἶδος, εὔσαρκος· ὑγρὰ σὰρξ καὶ πολλή· εὐμεγέθης καὶ
σύμμετρος· ὕπτιος τῷ σχήματι· ὁ περίδρομος τῶν τριχῶν
ἀνεσπασμένος. εἴρωνος σημεῖα πίονα τὰ περὶ τὸ πρόσωπον,
καὶ τὰ περὶ τὰ ὄμματα ῥυτιδώδη· ὑπνῶδες τὸ πρόσωπον
τῷ ἤθει φαίνεται. μικροψύχου σημεῖα. μικρομελής,
30 μικρογλάφυρος, ἰσχνός, μικρόμματος καὶ μικροπρόσωπος,
οἷος ἂν εἴη Κορίνθιος ἢ Λευκάδιος. φιλόκυβοι γαλεαγκῶνες
καὶ ὀρχησταί. φιλολοίδοροι οἷς τὸ ἄνω χεῖλος μετέωρον·
καὶ τὰ εἴδη προπετεῖς, ἐπίπυρροι. ἐλεήμονες ὅσοι
γλαφυροὶ καὶ λευκόχροοι καὶ λιπαρόμματοι καὶ τὰ ῥινία
35 ἄνωθεν διεξυσμένοι, καὶ ἀεὶ δακρύουσιν. οἱ αὐτοὶ οὗτοι καὶ
φιλογύναιοι καὶ θηλυγόνοι καὶ περὶ τὰ ἤθη ἐρωτικοὶ καὶ
ἀειμνήμονες καὶ εὐφυεῖς καὶ ἔνθερμοι. τούτων δὲ σημεῖα
1Such men are fond of women and beget . female children, and in character they are erotic and mindful of the past, with good natural parts and a fervid temper. 5The signs of these qualities have already been mentioned. Compassion goes with wisdom, with cowardice, and with good moral character, hardness of heart with stupidity and effrontery. Gluttony is indicated 10when the distance from navel to chest is greater than that from chest to neck. Lasciviousness is indicated by a pale complexion, a heavy growth of straight, thick, black hair over the body, a heavy 15growth of straight hair on the temples, and small, lustrous, lewd eyes. In the Somnolent the upper parts are disproportionately large: such men are bulky?! and hot, and their flesh is firm. Lequacity 203. is indicated by disproportionate size of the upper parts, with a round delicate build, and a thick growth of hair about the belly. A Good Memory is signified when the upper parts are disproportionately 25small, and are delicate and tolerably — well covered with flesh.
Sout and body, as it seems to me, are affected sympathetically by one another: on the one hand, an alteration of the state of the soul 30produces an alteration in the form of the body, and contrariwise an alteration in bodily form produces an alteration in the state of soul. Grief and joy, to take an instance, are states of the soul, 35and every one knows that grief involves a gloomy and joy a cheerful countenance.
Sout and body, as it seems to me, are affected sympathetically by one another: on the one hand, an alteration of the state of the soul 30produces an alteration in the form of the body, and contrariwise an alteration in bodily form produces an alteration in the state of soul. Grief and joy, to take an instance, are states of the soul, 35and every one knows that grief involves a gloomy and joy a cheerful countenance.
808b
1 εἴρηται. ἐλεήμων ὁ σοφὸς καὶ δειλὸς καὶ κόσμιος, ἀνελέητος
ἀμαθὴς καὶ ἀναιδής. ἀγαθοὶ φαγεῖν οἷς τὸ ἀπὸ
τοῦ ὀμφαλοῦ πρὸς στῆθος μεῖζόν ἐστιν ἢ τὸ ἐντεῦθεν πρὸς τὸν
αὐχένα. λάγνου σημεῖα. λευκόχρως καὶ δασὺς εὐθείαις
5 θριξὶ καὶ παχείαις καὶ μελαίναις· καὶ οἱ κρόταφοι δασεῖς
εὐθείαις θριξί· λιπαρὸν τὸ ὀμμάτιον καὶ μάργον. φίλυπνοι
οἱ τὰ ἄνω μείζω ἔχοντες καὶ γυπώδεις καὶ θερμοί, εὐεκτικὴν
σάρκα ἔχοντες, καὶ γλαφυροὶ τὰ εἴδη, καὶ δασεῖς
τὰ περὶ τὴν κοιλίαν. μνήμονες οἱ τὰ ἄνω ἐλάττονα
10 ἔχοντες καὶ γλαφυρὰ καὶ σαρκωδέστερα.
1Now if it were the case that the external expression persisted after the soul had got rid of these emotions,* we might still say that soul and body are in sympathy, but their sympathetic changes would not be entirely concomitant. As a matter of fact, 5however, it is obvious that every modification of the one involves a
Chapter 4 (808b11–809a25)
Δοκεῖ δέ μοι ἡ ψυχὴ καὶ τὸ σῶμα συμπαθεῖν ἀλλήλοις·
καὶ ἡ τῆς ψυχῆς ἕξις ἀλλοιουμένη συναλλοιοῖ τὴν
τοῦ σώματος μορφήν, πάλιν τε ἡ τοῦ σώματος μορφὴ ἀλλοιουμένη
συναλλοιοῖ τὴν τῆς ψυχῆς ἕξιν. ἐπειδὴ γάρ ἐστι
15 ψυχῆς τὸ ἀνιᾶσθαί τε καὶ εὐφραίνεσθαι, καταφανὲς ὅτι
οἱ ἀνιώμενοι σκυθρωπότεροί εἰσι καὶ οἱ εὐφραινόμενοι ἱλαροί.
εἰ μὲν οὖν ἦν τῆς ψυχῆς λελυμένης ἔτι τὴν ἐπὶ τοῦ
σώματος μορφὴν μένειν, ἦν μὲν ἂν καὶ οὕτως ἡ ψυχή τε
καὶ τὸ σῶμα συμπαθῆ, οὐ μέντοι συνδιατελοῦντα ἀλλήλοις.
20 νῦν δὲ καταφανὲς ὅτι ἑκάτερον ἑκατέρῳ ἕπεται. μάλιστα
μέντοι ἐκ τοῦδε δῆλον γένοιτο. μανία γὰρ δοκεῖ εἶναι περὶ
ψυχήν, καὶ οἱ ἰατροὶ φαρμάκοις καθαίροντες τὸ σῶμα
καὶ διαίταις τισὶ πρὸς αὐτοῖς χρησάμενοι ἀπαλλάττουσι
τὴν ψυχὴν τῆς μανίας. ταῖς δὴ τοῦ σώματος θεραπείαις
25 καὶ ἅμα ἥ τε τοῦ σώματος μορφὴ λέλυται καὶ ἡ ψυχὴ
μανίας ἀπήλλακται. ἐπειδὴ οὖν ἅμα ἀμφότερα λύονται,
δῆλον ὅτι συνδιατελοῦσιν ἀλλήλοις. συμφανὲς δὲ καὶ ὅτι
ταῖς δυνάμεσι τῆς ψυχῆς ὅμοιαι αἱ μορφαὶ τοῖς σώμασιν
ἐπιγίνονται, ὥστ' ἐστὶν ἅπαντα ἐν τοῖς ζῴοις τοῦ αὐτοῦ τινὸς
30 δηλωτικά. πολλὰ δὲ καὶ ὧν διαπράττεται τὰ ζῷα, τὰ
μὲν ἴδια ἑκάστου γένους πάθη τῶν ζῴων ἐστί, τὰ δὲ κοινά.
ἐπὶ μὲν οὖν τοῖς ἰδίοις ἔργοις τῆς ψυχῆς ἴδια τὰ πάθη
κατὰ τὸ σῶμα, ἐπὶ δὲ τοῖς κοινοῖς τὰ κοινά. κοινὰ μὲν
οὖν ἐστὶν ὕβρις τε καὶ ἡ περὶ τὰ ἀφροδίσια ἔκστασις. τῶν
35 μὲν οὖν λοφούρων κοινόν ἐστιν ὕβρις, τῶν δὲ ὄνων τε καὶ
συῶν ἡ περὶ τὰ ἀφροδίσια ἕξις. ἴδιον δ' ἐστὶν ἐπὶ μὲν τῶν
κυνῶν τὸ λοίδορον, ἐπὶ δὲ τῶν ὄνων τὸ ἄλυπον. ὡς μὲν
modification of the other. The best instance of this is to be found in manic insanity. Mania, it is generally allowed, is a condition of the soul, yet doctors cure it partly by administering purgative drugs to the body, partly by prescribing, besides 10these, certain courses of diet. Thus the result of proper treatment of the body is that they succeed, and that too simultaneously, not only in altering the physical condition, but also in curing the soul of mania; 2; and the fact that the changes are simultaneous proves that the sympathetic modifications of body and 15soul are thoroughly concomitant.
It is equally indisputable that differences in the soul’s capacities are represented by corresponding physical traits, so that all the resemblances in animals are indicative of some identity.
Again, if we consider the behaviour of animals, we find that some affections of the soul are 20peculiar to particular genera, whilst others are common to several, and that the peculiar activities are accompanied by peculiar, the common by common, physical traits. Examples of common characters are insolence, which is found in all animals with bushy tails, and violent sexual excitability,? which is found alike in 25asses and in dogs:* whilst on the other hand railing is a character peculiar to dogs, and insensibility to pain is peculiar to the ass. I have already explained how common and peculiar characters are to be distinguished.
At the same time it is only by long and wide experience that one can hope for oneself to attain 30detailed and expert understanding of these matters. For not only are visible characteristics of the body to be referred for explanation, we are told, to analogies drawn partly from animals, partly from modes of action, but there are other external traits which depend on the varying proportions of bodily heat and cold; 35and to add to the difficulty, some of these traits are very much alike and have not got distinctive names, as is the case e.g.
It is equally indisputable that differences in the soul’s capacities are represented by corresponding physical traits, so that all the resemblances in animals are indicative of some identity.
Again, if we consider the behaviour of animals, we find that some affections of the soul are 20peculiar to particular genera, whilst others are common to several, and that the peculiar activities are accompanied by peculiar, the common by common, physical traits. Examples of common characters are insolence, which is found in all animals with bushy tails, and violent sexual excitability,? which is found alike in 25asses and in dogs:* whilst on the other hand railing is a character peculiar to dogs, and insensibility to pain is peculiar to the ass. I have already explained how common and peculiar characters are to be distinguished.
At the same time it is only by long and wide experience that one can hope for oneself to attain 30detailed and expert understanding of these matters. For not only are visible characteristics of the body to be referred for explanation, we are told, to analogies drawn partly from animals, partly from modes of action, but there are other external traits which depend on the varying proportions of bodily heat and cold; 35and to add to the difficulty, some of these traits are very much alike and have not got distinctive names, as is the case e.g.
809a
1 οὖν τὸ κοινόν τε καὶ τὸ ἴδιον χρὴ διελέσθαι, εἴρηται. δεῖ
μέντοι πρὸς ἅπαντα πολλῆς συνηθείας, εἰ μέλλει τις αὐτὸς
ἔσεσθαι ἱκανὸς περὶ τούτων ἕκαστα λέγειν. ἐπειδὴ γὰρ τὰ
ὁρώμενα ἐπὶ τῶν σωμάτων λέγεται ἀναφέρεσθαι ἐπὶ τὰς
5 ὁμοιότητας τάς τε ἀπὸ τῶν ζῴων καὶ τὰς ἀπὸ τῶν πράξεων
γινομένας, καὶ ἰδέαι τινὲς ἄλλαι ἀπὸ θερμοτήτων καὶ
ἀπὸ ψυχροτήτων γίνονται, ἔστι τε τούτων ἔνια τῶν ἐπιφαινομένων
ἐπί τε τοῖς σώμασι μικραῖς διαφοραῖς κεχρημένα
καὶ τῷ αὐτῷ ὀνόματι προσαγορευόμενα, οἷον αἵ τε ἀπὸ
10 φόβων ὠχρότητες καὶ ἀπὸ πόνων (αὗται γὰρ ὀνόματί τε
τῷ αὐτῷ κέχρηνται, καὶ διαφορὰν μικρὰν ἔχουσι πρὸς ἀλλήλας),
μικρᾶς δὲ οὔσης τῆς διαφορᾶς οὐ ῥᾴδιον γινώσκειν
ἀλλὰ ἢ ἐκ τῆς συνηθείας τῆς μορφῆς τὴν ἐπιπρέπειαν
εἰληφότα, ἔστι μὲν οὖν καὶ τάχιστος καὶ ἄριστος ὁ ἀπὸ τῆς
15 ἐπιπρεπείας, καὶ ἔστι γε οὕτως τούτῳ χρώμενον πολλὰ διαγινώσκειν.
καὶ οὐ μόνον καθόλου χρήσιμον ἐστιν, ἀλλὰ καὶ
πρὸς τὴν τῶν σημείων ἐκλογήν· ἕκαστον γὰρ τῶν ἐκλεγομένων
καὶ πρέπειν δεῖ τοιοῦτον οἷον τὸ ἐκλεγόμενον θέλει.
ἔτι τε κατὰ τὴν ἐκλογὴν τῶν σημείων, καὶ τῷ συλλογισμῷ,
20 ᾧ δεῖ χρῆσθαι ὅπου ἄν τι τύχῃ, προστιθέντας τοῖς
προσοῦσι τὰ προσήκοντα, οἷον εἰ ἀναιδής τε εἴη καὶ μικρολόγος,
καὶ κλέπτης ἂν εἴη καὶ ἀνελεύθερος, καὶ κλέπτης
μὲν ἑπομένως τῇ ἀναιδείᾳ, τῇ δὲ μικρολογίᾳ ἀνελεύθερος.
ἐπὶ μὲν οὖν τῶν τοιούτων ἑκάστου δεῖ τοῦτον τὸν τρόπον προσαρμόζοντα
25 τὴν μέθοδον ποιεῖσθαι.
1with the paleness that results from terror and the paleness+ due to fatigue. Now when the difference is so slight, it can hardly be discerned except by those whom practice has taught to appreciate the congruity of different shades of expression with different conditions of 5mind, and so the argument from congruity leads to the quickest and soundest conclusions,? and enables us to distinguish minute differences. It is a method generally useful, and particularly in the selection of physio- gnomic signs, for the signs selected must be congruous with what they stand for.?
Deduction also should be used in the selection 10of signs, whenever possible.* In the deductive procedure we attach to our data known attributes of them. For instance, if we have it given that a man ὅ is an impudent blackguard and penurious, we can add that he will be a thief and a miser, the one as a consequence of his effrontery, the other a consequence of his penuriousness. In all such 15cases we ought to include the deductive method in our procedure.
I ὙΠ], now first attempt to make a division of animals by the marks in which they are bound to differ if they are respectively brave or timorous, upright, or dishonest. We have to divide the whole animal kingdom for this purpose into two’ physical types, male and female, and to 20show what mental attributes are congruous with each of these types. In all beasts that we try to breed ® the female is tamer and gentler in disposition than the male, less powerful, more easily reared and more manageable. One may conclude from this that the female has a less spirited temper, and I think we find a parallel to this in ourselves, 25for when we are mastered by a fit of temper we become more obstinate? and totally intractable; we grow headstrong and violent
Deduction also should be used in the selection 10of signs, whenever possible.* In the deductive procedure we attach to our data known attributes of them. For instance, if we have it given that a man ὅ is an impudent blackguard and penurious, we can add that he will be a thief and a miser, the one as a consequence of his effrontery, the other a consequence of his penuriousness. In all such 15cases we ought to include the deductive method in our procedure.
I ὙΠ], now first attempt to make a division of animals by the marks in which they are bound to differ if they are respectively brave or timorous, upright, or dishonest. We have to divide the whole animal kingdom for this purpose into two’ physical types, male and female, and to 20show what mental attributes are congruous with each of these types. In all beasts that we try to breed ® the female is tamer and gentler in disposition than the male, less powerful, more easily reared and more manageable. One may conclude from this that the female has a less spirited temper, and I think we find a parallel to this in ourselves, 25for when we are mastered by a fit of temper we become more obstinate? and totally intractable; we grow headstrong and violent
Chapter 5 (809a26–810a13)
Νυνὶ δὲ πρῶτον πειράσομαι τῶν ζῴων διελέσθαι, ὁποῖα
αὐτῶν προσήκει διαλλάττειν πρὸς τὸ εἶναι ἀνδρεῖα καὶ δειλὰ
καὶ δίκαια καὶ ἄδικα. διαιρετέον δὲ τὸ τῶν ζῴων γένος εἰς
δύο μορφάς, εἰς ἄρσεν καὶ θῆλυ, προσάπτοντα τὸ πρέπον
30 ἑκατέρᾳ μορφῇ. ἔστι δὲ ὅμοια. ἐπιχειροῦμεν οὖν τρέφειν τῶν
θηρίων προσηνέστερα καὶ μαλακώτερα τὰς ψυχὰς τὰ θήλεα
τῶν ἀρρένων, ἧττόν τε ῥωμαλεούμενα, τάς τε τροφὰς καὶ
τὰς χειροηθείας μᾶλλον προσδεχόμενα. ὥστε τοιαῦτα ὄντα
εἴη που ἂν ἀθυμότερα τῶν ἀρρένων. καταφανὲς δὲ τοῦτο ἐξ
35 ἡμῶν πού ἐστιν, ὅτι ἐπὰν ὑπὸ θυμοῦ κρατηθῶμεν, δυσπαραπιστότεροί
τε, καὶ μάλιστα ἐρρώμεθα πρὸς τὸ μηδαμῇ μηδὲν
εἶξαι, ἐπὶ τὸ βιάζεσθαι δὲ καὶ πρᾶξαι φερόμεθα, πρὸς ὃ
ἂν ὁ θυμὸς ὁρμήσῃ. δοκεῖ δέ μοι καὶ κακουργότερα γίνεσθαι
τὰ θήλεα τῶν ἀρρένων, καὶ προπετέστερά τε καὶ ἀναλκέστερα.
_and do whatever our temper impels us to do. Further, the female is, in my opinion, more mischievous than the male, and (though feebler) more reckless. Every one can° see that this is so in women and in domesticated 30animals, and according to the unanimous evidence of herdsmen and hunters it is no less true of the beasts of the field. Moreover, it is beyond dispute that in every genus the head of the ς female is smaller than that of the male, her visage narrower, her neck thinner, her chest weaker, her sides of smaller build, and that, whilst her hips 35and thighs are fuller, she inclines to be knock-kneed, the lower parts of her legs are less stout, and her feet more delicately made: in short, the build of her body is pleasing to the eye rather than imposing, and she is in comparison feeble and tender, and of moister tissue.
809b
1 αἱ μὲν οὖν γυναῖκες καὶ τὰ περὶ ἡμᾶς τρεφόμενα καὶ πάνυ
που φανερὰ ὄντα· τὰ δὲ περὶ τὴν ὕλην πάντες ὁμολογοῦσιν
οἱ νομεῖς τε καὶ θηρευταὶ ὅτι τοιαῦτά ἐστιν οἷα προείρηται.
ἀλλὰ μὴν καὶ τόδε δῆλον, ὅτι ἕκαστον ἐν ἑκάστῳ γένει
5 θῆλυ ἄρρενος μικροκεφαλώτερόν ἐστι καὶ στενοπροσωπότερον
καὶ λεπτοτραχηλότερον, καὶ τὰ στήθη ἀσθενέστερα ἔχει, καὶ
ἀπλευρότερά ἐστι, τά τε ἰσχία καὶ τοὺς μηροὺς περισαρκότερα
τῶν ἀρρένων, γονύκροτα δὲ καὶ τὰς κνήμας λεπτὰς ἔχοντα,
τούς τε πόδας κομψοτέρους, τήν τε τοῦ σώματος ὅλην μορφὴν
10 ἡδίω μάλιστ' ἂν ἢ γενναιοτέραν, ἀνευρότερα δὲ καὶ μαλακώτερα,
ὑγροτέραις σαρξὶ κεχρημένα. τὰ δὲ ἄρρενα τούτοις
ἅπασιν ἐναντία, τὴν φύσιν ἀνδρειοτέραν καὶ δικαιοτέραν
εἶναι γένει, τὴν δὲ τοῦ θήλεος δειλοτέραν καὶ ἀδικωτέραν.
τούτων οὕτως ἐχόντων, φαίνεται τῶν ζῴων ἁπάντων λέων
15 τελεώτατα μετειληφέναι τῆς τοῦ ἄρρενος ἰδέας. ἔστι γὰρ
ἔχων στόμα εὐμέγεθες, τὸ δὲ πρόσωπον τετραγωνότερον, οὐκ
ἄγαν ὀστῶδες, τὴν ἄνω τε γένυν οὐ προεξεστηκυῖαν ἀλλὰ
ἰσορροποῦσαν τῇ κάτω, ῥῖνα δὲ παχυτέραν ἢ λεπτοτέραν,
χαροποὺς ὀφθαλμοὺς ἐγκοίλους, οὐ σφόδρα περιφερεῖς οὔτε ἄγαν
20 προμήκεις, μέγεθος δὲ μέτριον, ὀφρὺν εὐμεγέθη, μέτωπον
τετράγωνον, ἐκ μέσου ὑποκοιλότερον, πρὸς δὲ τὰς ὀφρῦς καὶ
τὴν ῥῖνα ὑπὸ τοῦ μετώπου οἷον νέφος ἐπανεστηκός. ἄνωθεν δὲ
τοῦ μετώπου κατὰ τὴν ῥῖνα ἔχει τρίχας ἐκκλινεῖς οἷον ἂν
ἄσιλον, κεφαλὴν μετρίαν, τράχηλον εὐμήκη, πάχει σύμμετρον,
25 θριξὶ ξανθαῖς κεχρημένον, οὐ φριξαῖς οὔτε ἄγαν ἀπεστραμμέναις·
τὰ περὶ τὰς κλεῖδας εὐλυτώτερα μᾶλλον ἢ
συμπεφραγμένα· ὤμους ῥωμαλέους, καὶ στῆθος νεανικόν, καὶ
τὸ μετάφρενον πλατὺ καὶ εὔπλευρον καὶ εὔνωτον ἐπιεικῶς·
ζῷον ἀσαρκότερον τὰ ἰσχία καὶ τοὺς μηρούς· σκέλη ἐρρωμένα
30 καὶ νευρώδη, βάσιν τε νεανικήν, καὶ ὅλον τὸ σῶμα ἀρθρῶδες
καὶ νευρῶδες, οὔτε λίαν σκληρὸν οὔτε λίαν ὑγρόν. βαδίζον
δὲ βραδέως, καὶ μεγάλα διαβαῖνον, καὶ διασαλεῦον
ἐν τοῖς ὤμοις, ὅταν πορεύηται. τὰ μὲν οὖν περὶ τὸ σῶμα
τοιοῦτον· τὰ δὲ περὶ τὴν ψυχὴν δοτικὸν καὶ ἐλεύθερον, μεγαλόψυχον
35 καὶ φιλόνικον, καὶ πραῢ καὶ δίκαιον καὶ φιλόστοργον
πρὸς ἃ ἂν ὁμιλήσῃ. ἡ δὲ πάρδαλις τῶν ἀνδρείων
εἶναι δοκούντων θηλυμορφότερόν ἐστιν, ὅτι μὴ κατὰ τὰ σκέλη·
τούτοις δὲ συνεργεῖ καί τι ἔργον ῥώμης ἀπεργάζεται. ἔστι
γὰρ ἔχον πρόσωπον μικρόν, στόμα μέγα, ὀφθαλμοὺς μικρούς,
1The male is the opposite of all this?: his is the braver and more upright nature, whilst the female is the more timid and less upright.
This being so, the lion manifestly exhibits the male type in its most perfect form. He has a good-sized mouth: his 5visage is square and not too bony, the upper jaw level with the lower and not protruding: his nose you would call, if anything, rather thick: his gleaming eyes are deep-set, and neither absolutely round nor unduly long, and of moderate size:* his brow is of the right size, his forehead square and slightly hollowed 10from the centre, and over its lower part, towards the eyebrows and nose, there hangs a sort of cloud, and from the top of his forehead down to his nose there runs a ridge of hairs sloping outwards: his head is of moderate size: his neck of due length and broad in proportion, with a tawny mane upon it, which 15is neither stiff and bristly nor yet too closely curled. About the clavicles he is supple and not too tightly articulated: his shoulders are stalwart, his chest powerful, his trunk broad, with sides and back to match: there is no superfluity of flesh on his haunches or thighs: his legs are powerful and sinewy, 20his gait vigorous, his whole frame well-knit and sinewy and neither too stiff nor too soft: he moves slowly with a large stride, rolling his shoulders as he goes. Such — is his bodily appearance, and in soul he is generous and liberal,! proud and ambitious, yet gentle and just and affectionate to his comrades.
The 25panther, on the other hand, of all animals accounted brave, approximates more closely to the feminine type, save in its legs, which it uses to perform any feat of strength.”
For its face is small, its mouth large, its eyes small and white, set in a hollow, but rather flat in themselves: its forehead is too 30long and tends to be curved rather than flat near the ears: its neck too long and thin: its chest narrow and its back long: haunches and thighs fleshy: flanks and abdomen rather flat: its colour blotchy: and its whole body ill-articulated and ill-proportioned. Such is its bodily aspect, and in soul it is mean and 35thievish, and in a word, a beast of low cunning. I have now described the more notable examples of the male and the female types of body to be found among animals accounted brave, and the characterization of the remainder will present no difficulty.
This being so, the lion manifestly exhibits the male type in its most perfect form. He has a good-sized mouth: his 5visage is square and not too bony, the upper jaw level with the lower and not protruding: his nose you would call, if anything, rather thick: his gleaming eyes are deep-set, and neither absolutely round nor unduly long, and of moderate size:* his brow is of the right size, his forehead square and slightly hollowed 10from the centre, and over its lower part, towards the eyebrows and nose, there hangs a sort of cloud, and from the top of his forehead down to his nose there runs a ridge of hairs sloping outwards: his head is of moderate size: his neck of due length and broad in proportion, with a tawny mane upon it, which 15is neither stiff and bristly nor yet too closely curled. About the clavicles he is supple and not too tightly articulated: his shoulders are stalwart, his chest powerful, his trunk broad, with sides and back to match: there is no superfluity of flesh on his haunches or thighs: his legs are powerful and sinewy, 20his gait vigorous, his whole frame well-knit and sinewy and neither too stiff nor too soft: he moves slowly with a large stride, rolling his shoulders as he goes. Such — is his bodily appearance, and in soul he is generous and liberal,! proud and ambitious, yet gentle and just and affectionate to his comrades.
The 25panther, on the other hand, of all animals accounted brave, approximates more closely to the feminine type, save in its legs, which it uses to perform any feat of strength.”
For its face is small, its mouth large, its eyes small and white, set in a hollow, but rather flat in themselves: its forehead is too 30long and tends to be curved rather than flat near the ears: its neck too long and thin: its chest narrow and its back long: haunches and thighs fleshy: flanks and abdomen rather flat: its colour blotchy: and its whole body ill-articulated and ill-proportioned. Such is its bodily aspect, and in soul it is mean and 35thievish, and in a word, a beast of low cunning. I have now described the more notable examples of the male and the female types of body to be found among animals accounted brave, and the characterization of the remainder will present no difficulty.
810a
1 ἐκλεύκους, ἐγκοίλους, αὐτοὺς δὲ περιπολαιοτέρους· μέτωπον
προμηκέστερον, πρὸς τὰ ὦτα περιφερέστερον ἢ ἐπιπεδώτερον·
τράχηλον μακρὸν ἄγαν καὶ λεπτόν, στῆθος ἄπλευρον,
καὶ μακρὸν νῶτον, ἰσχία σαρκώδη καὶ μηρούς, τὰ δὲ περὶ
5 τὰς λαγόνας καὶ γαστέρα ὁμαλὰ μᾶλλον· τὸ δὲ χρῶμα
ποικίλον, καὶ ὅλον ἄναρθρόν τε καὶ ἀσύμμετρον. ἡ μὲν οὖν
τοῦ σώματος ἰδέα τοιαύτη, τὰ δὲ περὶ τὴν ψυχὴν μικρὸν
καὶ ἐπίκλοπον καὶ ὅλως εἰπεῖν δολερόν. τὰ μὲν οὖν ἐκπρεπέστερα
μετειληφότα ζῷα τῶν δοκούντων ἀνδρείων εἶναι τῆς
10 τε τοῦ ἄρρενος ἰδέας καὶ τῆς τοῦ θήλεος εἴρηται. τὰ δ' ἄλλα
οἷα τυγχάνει, ῥᾴδιον ἤδη μετιέναι. ὅσα δὲ πρὸς τὸ φυσιογνωμονῆσαι
συνιδεῖν ἁρμόττει ἀπὸ τῶν ζῴων, ἐν τῇ τῶν
σημείων ἐκλογῇ ῥηθήσεται.
1I will next proceed to explain in a chapter on selection of signs what marks derived from animals the student of physiognomics should take into consideration.
THE accepted doctrines of the semeiotics of human character 5are as follows:
A large and shapely foot, well-articulated and sinewy, is held to signify a strong character. For evidence we are referred to the male sex in general. A small, narrow, illarticulated foot, pretty but weak, signifies a soft character, as in the female sex. Curved 10toes are a sign of impudence, and so are curved nails, on the evidence of birds with curved claws, whilst toes that are not properly divided indicate timidity, as in web-footed water-birds.®
THE accepted doctrines of the semeiotics of human character 5are as follows:
A large and shapely foot, well-articulated and sinewy, is held to signify a strong character. For evidence we are referred to the male sex in general. A small, narrow, illarticulated foot, pretty but weak, signifies a soft character, as in the female sex. Curved 10toes are a sign of impudence, and so are curved nails, on the evidence of birds with curved claws, whilst toes that are not properly divided indicate timidity, as in web-footed water-birds.®
Chapter 6 (810a14–814b9)
Ἡ δὲ ἐκλογὴ τῶν σημείων ἡ κατὰ τοὺς ἀνθρώπους
15 ὧδε λαμβάνεται. ὅσοις οἱ πόδες εὐφυεῖς τε καὶ μεγάλοι
διηρθρωμένοι τε καὶ νευρώδεις, ἐρρωμένοι τὰ περὶ τὴν ψυχήν·
ἀναφέρεται ἐπὶ τὸ ἄρρεν γένος. ὅσοι δὲ τοὺς πόδας μικροὺς
στενοὺς ἀνάρθρους ἔχουσιν, ἡδίους τε ἰδεῖν ἢ ῥωμαλεωτέρους,
μαλακοὶ τὰ περὶ τὴν ψυχήν· ἀναφέρεται ἐπὶ τὸ θῆλυ
20 γένος. οἷς τῶν ποδῶν οἱ δάκτυλοι καμπύλοι, ἀναιδεῖς, καὶ
ὅσοις ὄνυχες καμπύλαι· ἀναφέρεται ἐπὶ τοὺς ὄρνεις τοὺς
γαμψώνυχας. οἷς τῶν ποδῶν τὰ δάκτυλα συμπεφραγμένα
ἐστί, δειμαλέοι· ἀναφέρεται ἐπὶ τοὺς ὄρτυγας τοὺς
στενόποδας τῶν λιμναίων. ὅσοις τὰ περὶ τὰ σφυρὰ νευρώδη
25 τε καὶ διηρθρωμένα ἐστίν, εὔρωστοι τὰς ψυχάς·
ἀναφέρεται ἐπὶ τὸ ἄρρεν γένος. ὅσοι τὰ σφυρὰ σαρκώδεις
καὶ ἄναρθροι, μαλακοὶ τὰς ψυχάς· ἀναφέρεται
ἐπὶ τὸ θῆλυ γένος. ὅσοι τὰς κνήμας ἔχουσιν ἠρθρωμένας
τε καὶ νευρώδεις καὶ ἐρρωμένας, εὔρωστοι τὴν ψυχήν·
30 ἀναφέρεται ἐπὶ τὸ ἄρρεν. ὅσοι δὲ τὰς κνήμας λεπτὰς
νευρώδεις ἔχουσι, λάγνοι· ἀναφέρεται ἐπὶ τοὺς ὄρνιθας.
ὅσοι τὰς κνήμας περιπλέους σφόδρα ἔχουσιν, οἷον ὀλίγου
διαρρηγνυμένας, βδελυροὶ καὶ ἀναιδεῖς· ἀναφέρεται ἐπὶ
τὴν ἐπιπρέπειαν. οἱ γονύκροτοι κίναιδοι· ἀναφέρεται ἐπὶ
35 τὴν ἐπιπρέπειαν. οἱ τοὺς μηροὺς ὀστώδεις καὶ νευρώδεις
ἔχοντες εὔρωστοι· ἀναφέρεται ἐπὶ τὸ ἄρρεν. οἱ δὲ τοὺς μηροὺς
ὀστώδεις καὶ περιπλέους ἔχοντες μαλακοί· ἀναφέρεται
Ankles sinewy and well-articulated mark a strong character, on the evidence of the 15male sex; fleshy and illarticulated ankles, a soft character, on the evidence of the female sex.
When the lower leg is at once well-articulated and sinewy and stalwart, it signifies a strong character, as in the male sex: when it is thin and sinewy it signifies loquacity,! in 20birds, When it is full and almost bursting, it signifies by congruity blatant effrontery.
Knock-knees are a sign of the pathic, by congruity.
Thighs bony and sinewy indicate a strong character, as 3; in the male sex: but when bony and full, a soft character, in females.
Buttocks 25pointed and bony are a mark of a strong” character, as in males: fat fleshy buttocks of a soft character, as in females, whilst lean buttocks which look if they had been rubbed bare, are indicative of a mischievous disposition, as in apes.
A narrow waist marks the hunter, 30as in the lion,? and you will find that the best hunting dogs also are narrow in the waist.
A loose build round about the belly indicates strength of character, as in the male sex, whilst the opposite is by ---—scongruity indicative of a soft character.
A well-sized and 35sturdy back marks strength, and a narrow feeble back softness of character, as in males and females respectively.
When the lower leg is at once well-articulated and sinewy and stalwart, it signifies a strong character, as in the male sex: when it is thin and sinewy it signifies loquacity,! in 20birds, When it is full and almost bursting, it signifies by congruity blatant effrontery.
Knock-knees are a sign of the pathic, by congruity.
Thighs bony and sinewy indicate a strong character, as 3; in the male sex: but when bony and full, a soft character, in females.
Buttocks 25pointed and bony are a mark of a strong” character, as in males: fat fleshy buttocks of a soft character, as in females, whilst lean buttocks which look if they had been rubbed bare, are indicative of a mischievous disposition, as in apes.
A narrow waist marks the hunter, 30as in the lion,? and you will find that the best hunting dogs also are narrow in the waist.
A loose build round about the belly indicates strength of character, as in the male sex, whilst the opposite is by ---—scongruity indicative of a soft character.
A well-sized and 35sturdy back marks strength, and a narrow feeble back softness of character, as in males and females respectively.
810b
1 ἐπὶ τὸ θῆλυ. ὅσοι δὲ πῦγα ὀξεῖαν ὀστώδη ἔχουσιν, εὔρωστοι,
ὅσοι δὲ σαρκώδη πίονα ἔχουσι, μαλακοί. ὅσοι δὲ
ἔχουσιν ὀλίγην σάρκα, οἷον ἀπωμοργμένα, κακοήθεις·
ἀναφέρεται ἐπὶ τοὺς πιθήκους. οἱ ζωνοὶ φιλόθηροι· ἀναφέρεται
5 ἐπὶ τοὺς λέοντας καὶ τοὺς κύνας. ἴδοι δ' ἄν τις
καὶ τῶν κυνῶν τοὺς φιλοθηροτάτους ζωνοὺς ὄντας. οἷς τὰ
περὶ τὴν κοιλίαν λαπαρά, εὔρωστοι· ἀναφέρεται ἐπὶ τὸ
ἄρρεν. ὅσοι δὲ μὴ λαπαροί, μαλακοί· ἀναφέρεται ἐπὶ τὴν
ἐπιπρέπειαν. ὅσοις τὸ νῶτον εὐμέγεθές τε καὶ ἐρρωμένον,
10 εὔρωστοι τὰς ψυχάς· ἀναφέρεται ἐπὶ τὸ ἄρρεν. ὅσοι δὲ
τὸ νῶτον στενὸν καὶ ἀσθενὲς ἔχουσι, μαλακοί· ἀναφέρεται
ἐπὶ τὸ θῆλυ. οἱ εὔπλευροι εὔρωστοι τὰς ψυχάς· ἀναφέρεται
ἐπὶ τὸ ἄρρεν. οἱ δὲ ἄπλευροι μαλακοὶ τὰς ψυχάς·
ἀναφέρεται ἐπὶ τὸ θῆλυ. ὅσοι δὲ ἐκ τῶν πλευρῶν
15 περίογκοί εἰσιν, οἷον πεφυσημένοι, λάλοι καὶ μωρολόγοι·
ἀναφέρεται ἐπὶ τοὺς βοῦς ἢ ἐπὶ τοὺς βατράχους. ὅσοι δὲ τὸ
ἀπὸ τοῦ ὀμφαλοῦ πρὸς τὸ ἀκροστήθιον μεῖζον ἔχουσιν ἢ τὸ
ἀπὸ τοῦ ἀκροστηθίου πρὸς τὸν τράχηλον, βοροὶ καὶ ἀναίσθητοι,
βοροὶ μὲν ὅτι τὸ τεῦχος μέγα ἔχουσιν ᾧ δέχονται
20 τὴν τροφήν, ἀναίσθητοι δὲ ὅτι στενώτερον τὸν τόπον ἔχουσιν
αἱ αἰσθήσεις, συνενωμένον τε τῷ τὴν τροφὴν δεχομένῳ,
ὥστε τὰς αἰσθήσεις βεβαρύνθαι διὰ τὰς τῶν σιτίων πληρώσεις
ἢ ἐνδείας. ὅσοι δὲ τὰ στηθία ἔχουσι μεγάλα καὶ διηρθρωμένα,
εὔρωστοι τὰς ψυχάς· ἀναφέρεται ἐπὶ τὸ ἄρρεν.
25 ὅσοι δὲ τὸ μετάφρενον ἔχουσι μέγα καὶ εὔσαρκον καὶ
ἀρθρῶδες, εὔρωστοι τὰς ψυχάς· ἀναφέρεται ἐπὶ τὸ ἄρρεν.
ὅσοι δ' ἀσθενὲς καὶ ἄσαρκον καὶ ἄναρθρον, μαλακοὶ τὰς
ψυχάς· ἀναφέρεται ἐπὶ τὸ θῆλυ. ὅσοις δὲ τὸ μετάφρενον
κυρτόν ἐστι σφόδρα οἵ τε ὦμοι πρὸς τὸ στῆθος συνηγμένοι,
30 κακοήθεις· ἀναφέρεται ἐπὶ τὴν ἐπιπρέπειαν, ὅτι ἀφανίζεται
τὰ ἔμπροσθεν προσήκοντα φαίνεσθαι. ὅσοι δὲ τὸ μετάφρενον
ὕπτιον ἔχουσι, χαῦνοι καὶ ἀνόητοι· ἀναφέρεται ἐπὶ
τοὺς ἵππους. ἐπεὶ δὲ οὔτε κυρτὸν σφόδρα δεῖ εἶναι οὔτε
κοῖλον, τὸ μέσον ζητητέον τοῦ εὖ πεφυκότος. ὅσοις αἱ
35 ἐπωμίδες ἐξηρθρωμέναι καὶ οἱ ὦμοι, εὔρωστοι τὰς ψυχάς·
ἀναφέρεται ἐπὶ τὸ ἄρρεν. ὅσοις δὲ οἱ ὦμοι ἀσθενεῖς,
ἄναρθροι, μαλακοὶ τὰς ψυχάς· ἀναφέρεται ἐπὶ τὸ θῆλυ.
1i Strong sides indicate strength and weak sides softness, in males and females respectively, whilst swollen inflated.1; ἵ sides signify aimless loquacity, as in ἴγορβ When the K distance from navel to infra-sternal notch 5exceeds that from , the notch to the neck, it is a mark of gluttony and of dullness of sense, of gluttony because there is so large a receptacle of food, and of dull sense because the seat of the senses is correspondingly confined and compressed! by the receptacle of food, so 10that the senses have become stupefied by repletion of the stomach rather than, as is usual, by inanition.?
A large well-articulated chest signifies strength of character, as in males.
When the upper part of the back is large and well covered with flesh and well-knit, the character 15is strong, as in males: when it is feeble and gaunt and ill-knit, the character is ‘soft, as in females. When it is very much bent and the shoulders fall in upon the chest, it is argued by congruity to signify a mischievous disposition, since the front parts of the body, 20which ought to stand clear to view, become invisible. When it is curved backwards, it signifies vanity and lack of intelligence, as in the horse. So it must not be either convex or concave; and something intermediate between these extremes, therefore, should be looked for marking 25a man of good natural parts.
When the shoulders and the back of the neck are wellarticulated, they signify a strong character, whilst weak and ill-articulated shoulders signify a soft character, the reference being to the sexes, as I explained when speaking of feet and thighs. 30Supple shoulders signify liberality of soul,? the argument being based on the external appearance, with which liberality seems to be congruous. On the other hand, stiff, clumsy shoulders indicate an illiberal dis- position, also by congruity.
Suppleness of the clavicles 35signifies quickness of perception, for when the collar-bone is supple, stimulation of the senses is rendered easy.
A large well-articulated chest signifies strength of character, as in males.
When the upper part of the back is large and well covered with flesh and well-knit, the character 15is strong, as in males: when it is feeble and gaunt and ill-knit, the character is ‘soft, as in females. When it is very much bent and the shoulders fall in upon the chest, it is argued by congruity to signify a mischievous disposition, since the front parts of the body, 20which ought to stand clear to view, become invisible. When it is curved backwards, it signifies vanity and lack of intelligence, as in the horse. So it must not be either convex or concave; and something intermediate between these extremes, therefore, should be looked for marking 25a man of good natural parts.
When the shoulders and the back of the neck are wellarticulated, they signify a strong character, whilst weak and ill-articulated shoulders signify a soft character, the reference being to the sexes, as I explained when speaking of feet and thighs. 30Supple shoulders signify liberality of soul,? the argument being based on the external appearance, with which liberality seems to be congruous. On the other hand, stiff, clumsy shoulders indicate an illiberal dis- position, also by congruity.
Suppleness of the clavicles 35signifies quickness of perception, for when the collar-bone is supple, stimulation of the senses is rendered easy.
811a
1 ταὐτὰ λέγω ἅπερ περὶ ποδῶν καὶ μηρῶν. ὅσοις ὦμοι εὔλυτοί
εἰσιν, ἐλεύθεροι τὰς ψυχάς· ἀναφέρεται δὲ ἀπὸ τοῦ
φαινομένου, ὅτι πρέπει τῇ φαινομένῃ μορφῇ ἐλευθεριότης.
ὅσοις δὲ οἱ ὦμοι δύσλυτοι συνεσπασμένοι, ἀνελεύθεροι·
5 ἀναφέρεται ἐπὶ τὴν ἐπιπρέπειαν. οἷς τὰ περὶ τὰς κλεῖδας
εὔλυτα, αἰσθητικοί· εὐλύτων γὰρ ὄντων τῶν περὶ τὰς κλεῖδας
εὐκόλως τὴν κίνησιν τῶν αἰσθήσεων δέχονται. οἷς δὲ
τὰ περὶ τὰς κλεῖδας συμπεφραγμένα ἐστίν, ἀναίσθητοι·
δυσλύτων γὰρ ὄντων τῶν περὶ τὰς κλεῖδας ἐξαδυνατοῦσι
10 τὴν κίνησιν παραδέχεσθαι τῶν αἰσθήσεων. ὅσοι τὸν τράχηλον
παχὺν ἔχουσιν, εὔρωστοι τὰς ψυχάς· ἀναφέρεται
ἐπὶ τὸ ἄρρεν. ὅσοι δὲ λεπτόν, ἀσθενεῖς· ἀναφέρεται ἐπὶ τὸ
θῆλυ. οἷς τράχηλος παχὺς καὶ πλέως, θυμοειδεῖς· ἀναφέρεται
ἐπὶ τοὺς θυμοειδεῖς ταύρους. οἷς δὲ εὐμεγέθης μὴ
15 ἄγαν παχύς, μεγαλόψυχοι· ἀναφέρεται ἐπὶ τοὺς λέοντας.
οἷς λεπτὸς μακρός, δειλοί· ἀναφέρεται ἐπὶ τοὺς ἐλάφους.
οἷς δὲ βραχὺς ἄγαν, ἐπίβουλοι· ἀναφέρεται ἐπὶ τοὺς λύκους.
οἷς τὰ χείλη λεπτὰ καὶ ἐπ' ἄκραις ταῖς συγχειλίαις
χαλαρά, ὡς ἐπὶ τοῦ ἄνω χείλους πρὸς τὸ κάτω ἐπιβεβλῆσθαι
20 τὸ πρὸς τὰς συγχειλίας, μεγαλόψυχοι· ἀναφέρεται
ἐπὶ τοὺς λέοντας. ἴδοι δ' ἄν τις τοῦτο καὶ ἐπὶ τῶν μεγάλων
καὶ εὐρώστων κυνῶν. οἷς τὰ χείλη λεπτὰ σκληρά, κατὰ
τοὺς κυνόδοντας τὸ ἐπανεστηκός, οἱ οὕτως ἔχοντες εὐγενεῖς·
ἀναφέρεται ἐπὶ τοὺς ὗς. οἱ δὲ τὰ χείλη ἔχοντες παχέα καὶ
25 τὸ ἄνω τοῦ κάτω προκρεμώμενον μωροί· ἀναφέρεται ἐπὶ τοὺς
ὄνους τε καὶ πιθήκους. ὅσοι δὲ τὸ ἄνω χεῖλος καὶ τὰ οὖλα
προεστηκότα ἔχουσι, φιλολοίδοροι· ἀναφέρεται ἐπὶ τοὺς κύνας.
οἱ δὲ τὴν ῥῖνα ἄκραν παχεῖαν ἔχοντες ῥάθυμοι· ἀναφέρεται
ἐπὶ τοὺς βοῦς. οἱ δὲ τὴν ῥῖνα ἀκρόθεν παχεῖαν ἔχοντες
30 ἀναίσθητοι· ἀναφέρεται ἐπὶ τοὺς ὗς. οἱ τὴν ῥῖνα ἄκραν
ὀξεῖαν ἔχοντες δυσόργητοι· ἀναφέρεται ἐπὶ τοὺς κύνας. οἱ
δὲ τὴν ῥῖνα περιφερῆ ἔχοντες ἄκραν, ἀμβλεῖαν δέ, μεγαλόψυχοι·
ἀναφέρεται ἐπὶ τοὺς λέοντας. οἱ δὲ τὴν ῥῖνα ἄκραν
λεπτὴν ἔχοντες ὀρνιθώδεις. οἱ ἐπίγρυπον ἀπὸ τοῦ μετώπου
35 εὐθὺς ἀγομένην ἀναιδεῖς· ἀναφέρεται ἐπὶ τοὺς κόρακας.
οἱ δὲ γρυπὴν ἔχοντες καὶ τοῦ μετώπου διηρθρωμένην
μεγαλόψυχοι· ἀναφέρεται ἐπὶ τοὺς ἀετούς. οἱ δὲ τὴν ῥῖνα
ἔγκοιλον ἔχοντες τὰ πρὸ τοῦ μετώπου περιφερῆ, τὴν δὲ περιφέρειαν
1Contrariwise, a stiff collar-bone indicates dullness of sense, because then it is difficult to apprehend sense-stimuli, A thick neck indicates a strong character, as in males:
a thin neck, weakness, as in females: a neck thick and full, 5fierce temper, as in bulls: + a well-sized neck, not too thick, a proud soul, as in lions: a long, thin neck, cowardice, in-deer: an unduly short neck, a treacherous disposition, asin wolves..
Lips thin and pendulous at their points of junction, such that part of the upper lip overhangs the 10lower at the corners, signify pride of soul. The reference generally given is to the lion, but you may see the same thing well in large and powerful breeds of dogs. Lips thin and hard with a prominence about the eye-tecth are a sign of base breeding,’ on the evidence of swine. Thick lips, with 15the upper overhanging the lower, mean folly, as in the ass and the ape. Projecting upper lip and gums mark the railer, on the evidence of dogs.
A nose broad# at the tip means laziness, as witness cattle: but if thick from the tip, it means dullness of sense, as in swine; if the tip is pointed, 20irascibility, as in dogs; whilst a round, blunt tip’indicates pride, as in lions. Men with a nose thin at the tip have the characteristics of birds. When such a nose curves slightly right away from the forehead, it indicates impudence, as in ravens: but when it is strongly aquiline and demarcated 25from the forehead by a well-defined articulation, it indicates a proud soul, in the eagle; and when it is hollow, with the part next the forehead rounded and the curve rising upwards, it signifies lasciviousness, as in cocks.® A snub nose means lasciviousness, as in deer. Open nostrils are a 30sign of 8° fierce temper, for they enter into the facial expression of temper.
s The face, when fleshy, indicates laziness, as in cattle: if gaunt, assiduity, and if bony,! ‘cowardice, on the analogy of asses and deer. A small face marks a small soul, ἴῃ the cat and the ape: a large face means 35lethargy, in asses and cattle. So the face must be neither large nor little: an intermediate size is therefore best. A meanlooking face signifies by congruity an illiberal spirit.
a thin neck, weakness, as in females: a neck thick and full, 5fierce temper, as in bulls: + a well-sized neck, not too thick, a proud soul, as in lions: a long, thin neck, cowardice, in-deer: an unduly short neck, a treacherous disposition, asin wolves..
Lips thin and pendulous at their points of junction, such that part of the upper lip overhangs the 10lower at the corners, signify pride of soul. The reference generally given is to the lion, but you may see the same thing well in large and powerful breeds of dogs. Lips thin and hard with a prominence about the eye-tecth are a sign of base breeding,’ on the evidence of swine. Thick lips, with 15the upper overhanging the lower, mean folly, as in the ass and the ape. Projecting upper lip and gums mark the railer, on the evidence of dogs.
A nose broad# at the tip means laziness, as witness cattle: but if thick from the tip, it means dullness of sense, as in swine; if the tip is pointed, 20irascibility, as in dogs; whilst a round, blunt tip’indicates pride, as in lions. Men with a nose thin at the tip have the characteristics of birds. When such a nose curves slightly right away from the forehead, it indicates impudence, as in ravens: but when it is strongly aquiline and demarcated 25from the forehead by a well-defined articulation, it indicates a proud soul, in the eagle; and when it is hollow, with the part next the forehead rounded and the curve rising upwards, it signifies lasciviousness, as in cocks.® A snub nose means lasciviousness, as in deer. Open nostrils are a 30sign of 8° fierce temper, for they enter into the facial expression of temper.
s The face, when fleshy, indicates laziness, as in cattle: if gaunt, assiduity, and if bony,! ‘cowardice, on the analogy of asses and deer. A small face marks a small soul, ἴῃ the cat and the ape: a large face means 35lethargy, in asses and cattle. So the face must be neither large nor little: an intermediate size is therefore best. A meanlooking face signifies by congruity an illiberal spirit.
811b
1 ἄνω ἀνεστηκυῖαν, λάγνοι· ἀναφέρεται ἐπὶ τοὺς
ἀλεκτρυόνας. οἱ δὲ σιμὴν ἔχοντες λάγνοι· ἀναφέρεται ἐπὶ
τοὺς ἐλάφους. οἷς δὲ οἱ μυκτῆρες ἀναπεπταμένοι, θυμώδεις·
ἀναφέρεται ἐπὶ τὸ πάθος τὸ ἐν τῷ θυμῷ γινόμενον. οἱ τὸ
5 πρόσωπον σαρκῶδες ἔχοντες ῥάθυμοι· ἀναφέρεται ἐπὶ
τοὺς βοῦς. οἱ τὰ πρόσωπα ἰσχνὰ ἔχοντες ἐπιμελεῖς, οἱ δὲ
σαρκώδη δειλοί· ἀναφέρεται ἐπὶ τοὺς ὄνους καὶ τὰς ἐλάφους.
οἱ μικρὰ τὰ πρόσωπα ἔχοντες μικρόψυχοι· ἀναφέρεται
ἐπὶ αἴλουρον καὶ πίθηκον. οἷς τὰ πρόσωπα μεγάλα, νωθροί·
10 ἀναφέρεται ἐπὶ τοὺς ὄνους καὶ βοῦς. ἐπεὶ δὲ οὔτε μικρὸν
οὔτε μέγα δεῖ εἶναι, ἡ μέση ἕξις εἴη ἂν τούτων ἐπιεικής. οἷς
δὲ τὸ πρόσωπον φαίνεται μικροπρεπές, ἀνελεύθεροι· ἀναφέρεται
ἐπὶ τὴν ἐπιπρέπειαν. οἷς τὸ ἀπὸ τῶν ὀφθαλμῶν
οἷον κύστιδες προκρέμανται, οἰνόφλυγες. ἀναφέρεται ἐπὶ
15 τὸ πάθος· ἔστι γὰρ τοῖς σφόδρα ἐμπεπτωκόσι τὰ πρὸ τῶν
ὀφθαλμῶν οἷον κύστιδες. ἐφεστήκασι, φίλυπνοι· ἀναφέρεται
ἐπὶ τὸ πάθος, ὅτι τοῖς ἐξ ὕπνου ἀνεστηκόσιν ἐπικρέμαται
τὰ ἐπὶ τοῖς ὀφθαλμοῖς. οἱ τοὺς ὀφθαλμοὺς μικροὺς
ἔχοντες μικρόψυχοι· ἀναφέρεται ἐπὶ τὴν ἐπιπρέπειαν καὶ
20 ἐπὶ πίθηκον. οἱ δὲ μεγαλόφθαλμοι νωθροί· ἀναφέρεται
ἐπὶ τοὺς βοῦς. τὸν ἄρα εὖ φύντα δεῖ μήτε μικροὺς μήτε μεγάλους
ἔχειν τοὺς ὀφθαλμούς. οἱ δὲ κοίλους ἔχοντες κακοῦργοι·
ἀναφέρεται ἐπὶ πίθηκον. ὅσοι ἐξόφθαλμοι, ἀβέλτεροι·
ἀναφέρεται ἐπὶ τὴν ἐπιπρέπειάν τε καὶ τοὺς ὄνους. ἐπεὶ δὲ
25 οὔτε ἐξόφθαλμον οὔτε κοιλόφθαλμον δεῖ εἶναι, ἡ μέση ἕξις
ἂν κρατοίη. ὅσοις ὀφθαλμοὶ μικρὸν ἐγκοιλότεροι, μεγαλόψυχοι·
ἀναφέρεται ἐπὶ τοὺς λέοντας. οἷς δ' ἐπὶ πλεῖον,
πραεῖς· ἀναφέρεται ἐπὶ τοὺς βοῦς. οἱ τὸ μέτωπον μικρὸν
ἔχοντες ἀμαθεῖς· ἀναφέρεται ἐπὶ τοὺς ὗς. οἱ δὲ μέγα ἄγαν
30 ἔχοντες νωθροί· ἀναφέρεται ἐπὶ τοὺς βοῦς. οἱ δὲ περιφερὲς
ἔχοντες ἀναίσθητοι· ἀναφέρεται ἐπὶ τοὺς ὄνους. οἱ μακρότερον
ἐπίπεδον ἔχοντες ἀναίσθητοι· ἀναφέρεται ἐπὶ τοὺς κύνας.
οἱ δὲ τετράγωνον σύμμετρον τῷ μετώπῳ ἔχοντες μεγαλόψυχοι·
ἀναφέρεται ἐπὶ τοὺς λέοντας. οἱ δὲ συννεφὲς
35 ἔχοντες αὐθάδεις· ἀναφέρεται ἐπὶ ταῦρον καὶ λέοντα. οἱ
δ' ἀτενὲς ἔχοντες κόλακες· ἀναφέρεται ἐπὶ τὸ γιγνόμενον
πάθος. ἴδοι δ' ἄν τις ἐπὶ τῶν κυνῶν, ὅτι οἱ κύνες ἐπειδὰν
θωπεύωσι, γαληνὲς τὸ μέτωπον ἔχουσιν. ἐπειδὴ οὖν ἥ τε
1As to the eyes, when the lower lids are pendulous and baggy, you may know a bibulous fellow, for heavy drinking produces bagginess below the eyes: but when the upper lids are baggy and hang over the eyes,® that signifies somnolence, 5for on first waking from sleep our upper lids hang heavily. Small eyes mean a small soul, by congruity and on the evidence of the ape: large eyes, lethargy, in cattle. In a man of good natural parts, therefore, the eyes will be neither large nor small. Hollow eyes mean villainy, as in 10the ape: protruding eyes, imbecility, by con- 2. gruity and as in theass. The eyes, therefore, must neither recede nor protrude: an intermediate position is best. When the eyes are slightly deep-set, they signify a proud soul, as in lions: and when a little deeper still,4 gentleness, in 15cattle.
Asmall forehead means stupidity, as in swine: too large a forehead, lethargy, as in cattle. A round forehead means dullness of sense, as in the ass: a somewhat long and flat forehead, quickness of sense,® as in the dog. A square and well-proportioned forehead ὁ is a sign of a 20proud soul, 3. 8 in the lion. A cloudy brow signifies self-will, as in the ~ lion and the bull: a taut brow is taken from observation to mark the flatterer, and you may notice how a dog’s brow smooths out when he fawns upon you.’ So, a cloudy brow indicating self-will and a smooth brow 25obsequiousness, the proper condition must be intermediate between these extremes. A scowling brow means a morose disposition, for we observe that vexation is thus expressed: a downcast brow means querulousness, as may also be verified by observation.
A large head means quickness and a small 30head dullness of sense, on the evidence of the dog and the ass respectively. A peaked head means impudence, as in those birds which have curved claws.
Men with small ears have the disposition of monkeys, those with large ears the disposition of asses, and you may notice that the best 35breeds of dogs have ears of moderate Too black a hue marks the coward, as witness Egyptians and Ethiopians,! and so does also too white a complexion, you may see from women.
Asmall forehead means stupidity, as in swine: too large a forehead, lethargy, as in cattle. A round forehead means dullness of sense, as in the ass: a somewhat long and flat forehead, quickness of sense,® as in the dog. A square and well-proportioned forehead ὁ is a sign of a 20proud soul, 3. 8 in the lion. A cloudy brow signifies self-will, as in the ~ lion and the bull: a taut brow is taken from observation to mark the flatterer, and you may notice how a dog’s brow smooths out when he fawns upon you.’ So, a cloudy brow indicating self-will and a smooth brow 25obsequiousness, the proper condition must be intermediate between these extremes. A scowling brow means a morose disposition, for we observe that vexation is thus expressed: a downcast brow means querulousness, as may also be verified by observation.
A large head means quickness and a small 30head dullness of sense, on the evidence of the dog and the ass respectively. A peaked head means impudence, as in those birds which have curved claws.
Men with small ears have the disposition of monkeys, those with large ears the disposition of asses, and you may notice that the best 35breeds of dogs have ears of moderate Too black a hue marks the coward, as witness Egyptians and Ethiopians,! and so does also too white a complexion, you may see from women.
812a
1 συννεφὴς ἕξις αὐθάδειαν ἐμφαίνει ἥ τε γαληνὴ κολακείαν,
ἡ μέση ἂν τούτων ἕξις εὐαρμόστως ἔχοι. οἱ σκυθρωπὰ μέτωπα
ἔχοντες δυσάνιοι· ἀναφέρεται ἐπὶ τὸ πάθος, ὅτι οἱ
ἀνιώμενοι σκυθρωποί εἰσιν. οἱ δὲ κατηφεῖς ὀδύρται· ἀναφέρεται
5 ἐπὶ τὸ πάθος, ὅτι οἱ ὀδυρόμενοι κατηφεῖς. οἱ τὴν
κεφαλὴν μεγάλην ἔχοντες αἰσθητικοί· ἀναφέρεται ἐπὶ
τοὺς κύνας. οἱ δὲ μικρὰν ἀναίσθητοι· ἀναφέρεται ἐπὶ τοὺς
ὄνους. οἱ τὰς κεφαλὰς φοξοὶ ἀναιδεῖς· ἀναφέρεται ἐπὶ τοὺς
γαμψώνυχας. οἱ τὰ ὦτα μικρὰ ἔχοντες πιθηκώδεις, οἱ
10 δὲ μεγάλα ὀνώδεις· ἴδοι δ' ἄν τις καὶ τῶν κυνῶν τοὺς ἀρίστους
μέτρια ἔχοντας ὦτα.
Οἱ ἄγαν μέλανες δειλοί· ἀναφέρεται ἐπὶ τοὺς Αἰγυπτίους,
Αἰθίοπας. οἱ δὲ λευκοὶ ἄγαν δειλοί· ἀναφέρεται
ἐπὶ τὰς γυναῖκας. τὸ δὲ πρὸς ἀνδρείαν συντελοῦν χρῶμα
15 μέσον δεῖ τούτων εἶναι. οἱ ξανθοὶ εὔψυχοι· ἀναφέρεται ἐπὶ
τοὺς λέοντας. οἱ πυρροὶ ἄγαν πανοῦργοι· ἀναφέρεται ἐπὶ τὰς
ἀλώπεκας. οἱ δὲ ἔνωχροι καὶ τεταραγμένοι τὸ χρῶμα δειλοί·
ἀναφέρεται ἐπὶ τὸ πάθος τὸ ἐκ τοῦ φόβου γιγνόμενον.
οἱ δὲ μελίχλωροι ἀπεψυγμένοι εἰσίν· τὰ δὲ ψυχρὰ δυςκίνητα·
20 δυσκινήτων δὲ ὄντων τῶν κατὰ τὸ σῶμα εἶεν ἂν
βραδεῖς. οἷς τὸ χρῶμα ἐρυθρόν, ὀξεῖς, ὅτι πάντα τὰ κατὰ
τὸ σῶμα ὑπὸ κινήσεως ἐκθερμαινόμενα ἐρυθραίνεται. οἷς δὲ
τὸ χρῶμα φλογοειδές, μανικοί, ὅτι τὰ κατὰ τὸ σῶμα
σφόδρα ἐκθερμανθέντα φλογοειδῆ χροιὰν ἴσχει· οἱ δὲ ἄκρως
25 θερμανθέντες μανικοὶ ἂν εἴησαν. οἷς δὲ περὶ τὰ στήθη ἐπιφλεγές
ἐστι τὸ χρῶμα, δυσόργητοι· ἀναφέρεται ἐπὶ τὸ
πάθος· τοῖς γὰρ ὀργιζομένοις ἐπιφλέγεται τὰ περὶ τὰ
στήθη. οἷς τὰ περὶ τὸν τράχηλον καὶ τοὺς κροτάφους αἱ
φλέβες κατατεταμέναι εἰσί, δυσόργητοι· ἀναφέρεται ἐπὶ
30 τὸ πάθος, ὅτι τοῖς ὀργιζομένοις ταῦτα συμβαίνει. οἷς τὸ
πρόσωπον ἐπιφοινίσσον ἐστίν, αἰσχυντηλοί εἰσιν· ἀναφέρεται
ἐπὶ τὸ πάθος, ὅτι τοῖς αἰσχυνομένοις ἐπιφοινίσσεται τὸ
πρόσωπον. οἷς αἱ γνάθοι ἐπιφοινίσσουσιν, οἰνόφλυγες· ἀναφέρεται
ἐπὶ τὸ πάθος, ὅτι τοῖς μεθύουσιν ἐπιφοινίσσουσιν
35 αἱ γνάθοι. οἷς δὲ οἱ ὀφθαλμοὶ ἐπιφοινίσσουσιν, ἐκστατικοὶ
ὑπὸ ὀργῆς· ἀναφέρεται ἐπὶ τὸ πάθος, ὅτι οἱ ὑπ' ὀργῆς
ἐξεστηκότες ἐκφοινίσσονται τοὺς ὀφθαλμούς. οἷς δὲ οἱ ὀφθαλμοὶ
1So the hue that makes for courage must be intermediate between these extremes.
A tawny colour indicates a bold spirit, as in lions: but too ruddy a hue marks a rogue, as in the case of the fox. A pale mottled hue signifies cowardice, 5for that is the colour one turns in terror. The honey-pale are cold, and coldness means immobility, and an immobile body means slowness. A red hue indicates hastiness, for all parts of the body on being heated by movement turn red. A flaming skin, however, indicates mania, for it results 10from an overheated body, and extreme bodily heat is likely to mean mania. ‘A fiery colour on the chest signifies irascibility, for it is part of the expression of the onset of anger. Swollen veins on the neck and temples also signify irascibility, being part of the expression of anger. 15A face that reddens easily marks a bashful man, for blushing is an expression of bashfulness. But when the jowl goes red, you have a drunkard, for a red jowl is an expression of heavy drinking: whilst eyes that flush red indicate uncontrollable temper, for in a wild outburst of temper 20the eyes flush red. If the eyes are too black, they signify cowardice, for we saw above° that this is the signification of too black a hue: if they are not too black, but inclining to chestnut, they indicate a bold spirit. Grey or white eyes indicate cowardice, for we saw above that this 25is the signification of a white hue: but they are gleaming rather than grey, they mean a bold spirit, as in lions and eagles. Goatish eyes mean lustfulness, as in goats: fiery eyes, impudence, as in dogs: eyes pale and mottled, cowardice, for in terror the eyes go pale with splotches of 30colour: glistening eyes, lasciviousness, on the analogy of the cock and the raven. bea) Hairy legs mean lasciviousness, as in goats. Too much hair on breast and belly means lack of persistence, as argued from birds, in which this bodily characteristic is most developed; but breasts too devoid 35of hair indicate impudence, as in women. So both extremes are bad, and an 20intermediate condition must be best.
A tawny colour indicates a bold spirit, as in lions: but too ruddy a hue marks a rogue, as in the case of the fox. A pale mottled hue signifies cowardice, 5for that is the colour one turns in terror. The honey-pale are cold, and coldness means immobility, and an immobile body means slowness. A red hue indicates hastiness, for all parts of the body on being heated by movement turn red. A flaming skin, however, indicates mania, for it results 10from an overheated body, and extreme bodily heat is likely to mean mania. ‘A fiery colour on the chest signifies irascibility, for it is part of the expression of the onset of anger. Swollen veins on the neck and temples also signify irascibility, being part of the expression of anger. 15A face that reddens easily marks a bashful man, for blushing is an expression of bashfulness. But when the jowl goes red, you have a drunkard, for a red jowl is an expression of heavy drinking: whilst eyes that flush red indicate uncontrollable temper, for in a wild outburst of temper 20the eyes flush red. If the eyes are too black, they signify cowardice, for we saw above° that this is the signification of too black a hue: if they are not too black, but inclining to chestnut, they indicate a bold spirit. Grey or white eyes indicate cowardice, for we saw above that this 25is the signification of a white hue: but they are gleaming rather than grey, they mean a bold spirit, as in lions and eagles. Goatish eyes mean lustfulness, as in goats: fiery eyes, impudence, as in dogs: eyes pale and mottled, cowardice, for in terror the eyes go pale with splotches of 30colour: glistening eyes, lasciviousness, on the analogy of the cock and the raven. bea) Hairy legs mean lasciviousness, as in goats. Too much hair on breast and belly means lack of persistence, as argued from birds, in which this bodily characteristic is most developed; but breasts too devoid 35of hair indicate impudence, as in women. So both extremes are bad, and an 20intermediate condition must be best.
812b
1 ἄγαν μέλανες, δειλοί· ἡ γὰρ ἄγαν μελαίνη χρόα
ἐφάνη δειλίαν σημαίνουσα. οἱ δὲ μὴ ἄγαν μέλανες ἀλλὰ
κλίνοντες πρὸς τὸ ξανθὸν χρῶμα εὔψυχοι. οἷς δὲ οἱ ὀφθαλμοὶ
γλαυκοὶ ἢ λευκοί, δειλοί· ἐφάνη γὰρ τὸ λευκὸν χρῶμα
5 δειλίαν σημαῖνον. οἱ δὲ μὴ γλαυκοὶ ἀλλὰ χαροποὶ
εὔψυχοι· ἀναφέρεται ἐπὶ λέοντα καὶ ἀετόν. οἷς δὲ οἰνωποί,
μάργοι· ἀναφέρεται ἐπὶ τὰς αἶγας. οἷς δὲ πυρώδεις,
ἀναιδεῖς· ἀναφέρεται ἐπὶ τοὺς κύνας. οἱ ὠχρόμματοι ἐντεταραγμένους
ἔχοντες τοὺς ὀφθαλμοὺς δειλοί· ἀναφέρεται
10 ἐπὶ τὸ πάθος, ὅτι οἱ φοβηθέντες ἔνωχροι γίνονται χρώματι
οὐχ ὁμαλῷ. οἱ δὲ τοὺς ὀφθαλμοὺς στιλπνοὺς ἔχοντες λάγνοι·
ἀναφέρεται ἐπὶ τοὺς ἀλεκτρυόνας καὶ κόρακας.
Οἱ δασείας ἔχοντες τὰς κνήμας λάγνοι· ἀναφέρεται
ἐπὶ τοὺς τράγους. οἱ δὲ περὶ τὰ στήθη καὶ τὴν κοιλίαν ἄγαν
15 δασέως ἔχοντες οὐδέποτε πρὸς τοῖς αὐτοῖς διατελοῦσιν· ἀναφέρεται
ἐπὶ τοὺς ὄρνιθας, ὅτι ταῦτα τὰ στήθη καὶ τὴν κοιλίαν
δασυτάτην ἔχουσιν. οἱ τὰ στήθη ψιλὰ ἄγαν ἔχοντες
ἀναιδεῖς· ἀναφέρεται ἐπὶ τὰς γυναῖκας. ἐπειδὴ οὖν οὔτε
ἄγαν δασέα δεῖ εἶναι οὔτε ψιλά, ἡ μέση ἕξις κρατίστη. οἱ
20 τοὺς ὤμους δασεῖς ἔχοντες οὐδέποτε πρὸς τοῖς αὐτοῖς διατελοῦσιν·
ἀναφέρεται ἐπὶ τοὺς ὄρνιθας. οἱ τὸν νῶτον δασὺν
ἔχοντες ἄγαν ἀναιδεῖς· ἀναφέρεται ἐπὶ τὰ θηρία. οἱ δὲ τὸν
αὐχένα ὄπισθεν δασὺν ἔχοντες ἐλευθέριοι· ἀναφέρεται ἐπὶ
τοὺς λέοντας. οἱ δὲ ἀκρογένειοι εὔψυχοι· ἀναφέρεται ἐπὶ
25 τοὺς κύνας. οἱ δὲ συνόφρυες δυσάνιοι· ἀναφέρεται ἐπὶ τὴν τοῦ
πάθους ὁμοιότητα. οἱ δὲ τὰς ὀφρῦς κατεσπασμένοι πρὸς τῆς
ῥινός, ἀνεσπασμένοι δὲ πρὸς τὸν κρόταφον εὐήθεις· ἀναφέρεται
ἐπὶ τοὺς σῦς. οἱ φριξὰς τὰς τρίχας ἔχοντες ἐπὶ τῆς
κεφαλῆς δειλοί· ἀναφέρεται ἐπὶ τὸ πάθος, ὅτι καὶ οἱ ἔκφοβοι
30 γιγνόμενοι φρίσσουσιν. οἱ τὰς τρίχας σφόδρα οὔλας
ἔχοντες δειλοί· ἀναφέρεται ἐπὶ τοὺς Αἰθίοπας. ἐπειδὴ οὖν αἵ
τε φριξαὶ καὶ αἱ σφόδρα οὖλαι δειλίαν ἀναφέρουσιν, αἱ
ἄκρουλοι ἂν εἶεν πρὸς εὐψυχίαν ἄγουσαι· ἀναφέρεται δὲ
καὶ ἐπὶ τὸν λέοντα. οἱ τοῦ μετώπου τὸ πρὸς τῇ κεφαλῇ
35 ἀναστεῖλον ἔχοντες ἐλευθέριοι· ἀναφέρεται ἐπὶ τοὺς
λέοντας. οἱ ἐπὶ τῆς κεφαλῆς προσπεφυκυίας ἔχοντες τὰς
τρίχας ἐπὶ τοῦ μετώπου κατὰ τὴν ῥῖνα ἀνελεύθεροι· ἀναφέρεται
1Hairy shoulders ~ mean lack of persistence, on the analogy of birds: too much hair on the back, impudence, as in wild beasts. Hair on the nape of the neck indicates liberality, as in lions: hair on the point of the chin,? a bold 5spirit, on the evidence dogs. Eyebrows that meet signify moroseness, by congruity: eyebrows that droop on the nasal and rise on the temporal side, silliness, as is seen in swine. When the hair of the head stands up stiff, it signifies cowardice, by congruity, for fright, as well 10as cowardly disposition, makes the hair stand on end: and very woolly hair also signifies cowardice, as may be seen in Ethiopians. Thus extremely bristly and extremely woolly hair alike signify * cowardice, and so hair gently curling at the end will make for boldness of spirit, as is 15to be seen in lions. A ridge of hair® on the upper part of the forehead indicates a liberal disposition, in the lion: buta growth of hair on the forehead down by the nose ® indicates illiberality, the argument being from congruity, because such a growth presents a servile appearance.
A 20long and slow step indicates a mind slow to begin, but persistent when started, for the length of the stride shows determination, but its slowness procrastination. A short slow step means tardiness without persistence, for shortness and slowness do not indicate determination, ‘A 25long quick step. means enterprise’ and persistence, for its speed indicates enterprise and its length determination.2. A short quick step signifies enterprise without persistence.
Identical references are made about gesture of hand, to elbow, and arm.* To hold one’s shoulders straight 30and stiff and roll them as one walks signifies a vainglorious spirit,4 on the analogy of the horse: but to roll® the shoulders if one ‘stoops a little forwards means a proud soul, as in the lion. To walk with feet and legs bent out means effeminacy,® being a characteristic of 35women. To keep turning and bending’? the body is a sign of obsequiousness, for that is the gesture of the flatterer.
A 20long and slow step indicates a mind slow to begin, but persistent when started, for the length of the stride shows determination, but its slowness procrastination. A short slow step means tardiness without persistence, for shortness and slowness do not indicate determination, ‘A 25long quick step. means enterprise’ and persistence, for its speed indicates enterprise and its length determination.2. A short quick step signifies enterprise without persistence.
Identical references are made about gesture of hand, to elbow, and arm.* To hold one’s shoulders straight 30and stiff and roll them as one walks signifies a vainglorious spirit,4 on the analogy of the horse: but to roll® the shoulders if one ‘stoops a little forwards means a proud soul, as in the lion. To walk with feet and legs bent out means effeminacy,® being a characteristic of 35women. To keep turning and bending’? the body is a sign of obsequiousness, for that is the gesture of the flatterer.
813a
1 ἐπὶ τὴν ἐπιπρέπειαν, ὅτι δουλοπρεπὲς τὸ φαινόμενον.
Μακροβάμων καὶ βραδυβάμων εἴη ἂν νωθρεπιθέτης
τελεστικός, ὅτι τὸ μακρὰ βαίνειν ἀνυστικόν, τὸ βραδέως δὲ
5 μελλητικόν. βραχυβάμων βραδυβάμων νωθρεπιθέτης οὐ τελεστικός,
ὅτι τὸ βραχέα βαίνειν καὶ βραδέως οὐκ ἀνυστικόν.
μακροβάμων ταχυβάμων οὐκ ἐπιθετικός, τελεστικός, ὅτι τὸ
μὲν τάχος τελεστικόν, ἡ δὲ μακρότης οὐκ ἀνυστικόν. βραχυβάμων
ταχυβάμων ἐπιθετικός, οὐ τελεστικός. περὶ δὲ χειρὸς
10 καὶ πήχεος καὶ βραχίονος φορᾶς, αἱ αὐταὶ ἀναφέρονται.
οἱ δὲ τοῖς ὤμοις ἐπισαλεύοντες ὀρθοῖς ἐκτεταμένοις
γαλεαγκῶνες· ἀναφέρεται ἐπὶ τοὺς ἵππους. οἱ τοῖς ὤμοις
ἐπενσαλεύοντες ἐγκεκυφότες μεγαλόφρονες· ἀναφέρεται ἐπὶ
τοὺς λέοντας. οἱ δὲ τοῖς ποσὶν ἐξεστραμμένοις πορευόμενοι
15 καὶ ταῖς κνήμαις θηλείαις· ἀναφέρεται ἐπὶ τὰς γυναῖκας.
οἱ δὲ τοῖς σώμασι περικλώμενοι καὶ ἐντριβόμενοι κόλακες·
ἀναφέρεται ἐπὶ τὸ πάθος. οἱ ἐγκλινόμενοι εἰς τὰ δεξιὰ ἐν
τῷ πορεύεσθαι κίναιδοι· ἀναφέρεται ἐπὶ τὴν ἐπιπρέπειαν.
οἱ εὐκινήτους τοὺς ὀφθαλμοὺς ἔχοντες ὀξεῖς, ἁρπαστικοί· ἀναφέρεται
20 ἐπὶ τοὺς ἱέρακας. οἱ σκαρδαμύκται δειλοί, ὅτι ἐν
τοῖς ὄμμασι πρῶτα τρέπονται. οἱ κατιλλαντιωρίαν τε, καὶ
οἷς τὸ ἕτερον βλέφαρον ἐπιβέβηκε τοῖς ὀφθαλμοῖς, κατὰ
μέσον τῆς ὄψεως ἑστηκυίας, καὶ οἱ ὑπὸ βλέφαρα τὰ ἄνω
τὰς ὀψίας ἀνάγοντες, μαλακόν τε βλέποντες, καὶ οἱ τὰ
25 βλέφαρα ἐπιβεβληκότες, ὅλως τε πάντες οἱ μαλακόν τε
καὶ διακεχυμένον βλέποντες, ἀναφέρονται ἐπὶ τὴν ἐπιπρέπειαν
καὶ τὰς γυναῖκας. οἱ τοὺς ὀφθαλμοὺς διὰ συχνοῦ
χρόνου κινοῦντες, ἔχοντές τε βάμμα λευκώματος ἐπὶ τῷ
ὀφθαλμῷ, ὡς προσεστηκότας, ἐννοητικοί· ἂν γὰρ πρός τινι
30 ἐννοίᾳ σφόδρα γένηται ἡ ψυχή, ἵσταται καὶ ἡ ὄψις.
Οἱ μέγα φωνοῦντες βαρύτονον ὑβρισταί· ἀναφέρεται
ἐπὶ τοὺς ὄνους. ὅσοι δὲ φωνοῦσιν ἀπὸ βαρέος ἀρξάμενοι, τελευτῶσι
δὲ εἰς ὀξύ, δυσθυμικοί, ὀδύρται· ἀναφέρεται ἐπὶ
τοὺς βοῦς καὶ ἐπὶ τὸ πρέπον τῇ φωνῇ. ὅσοι δὲ ταῖς φωναῖς
35 ἀξείαις μαλακαῖς κεκλασμέναις διαλέγονται, κίναιδοι· ἀναφέρεται
1To walk with a stoop to the right is by congruity of appearance held to argue a pathic.
x Mobile eyes signify keenness and rapacity, as in hawks: blinking eyes, cowardice, for flight begins with the eyes. 5Sidelong leering glances are held to be characteristic of a fop,? and so are drooping movements of one lid half over a motionless eye, and an upward roll of the eyes under the upper lids 9» with a tender gaze and drooping eyelids, and in general all tender 10melting glances; we argue partly from congruity, partly from the fact that these looks are common in women. A slow movement of the eyes which allows a tinge of white to show all the time, so that they look stationary," indicates a reflective character; for 15when the mind is absorbed in reflection, our eyes also are motionless.:
A big, deep voice indicates insolence, as in the ass: a voice which, starting low, rises to a high pitch, indicates despondency and querulousness, the argument being partly from cattle 20and partly from congruity. Shrill, soft, broken tones mark the speech of the pathic, for such a voice is found in women and is congruous with the pathic’s nature. A deep, hollow, simple voice signifies a noble soul,!as in the stronger breeds of dogs, and 25also by the argument from congruity. <A soft, languid voice means gentleness, as in s Sheep: a shrill, shrieking voice, lewdness, as in goats.
Men of abnormally small stature are hasty, for the flow of their blood having but a small area to cover, its 30movements are too rapidly propagated to the organ of intelligence.2 Men of abnormally large stature, on the other hand, are slow, for the flow of the blood has to cover a large aréa, and its movements are therefore propagated to the organ of intelligence slowly.
x Mobile eyes signify keenness and rapacity, as in hawks: blinking eyes, cowardice, for flight begins with the eyes. 5Sidelong leering glances are held to be characteristic of a fop,? and so are drooping movements of one lid half over a motionless eye, and an upward roll of the eyes under the upper lids 9» with a tender gaze and drooping eyelids, and in general all tender 10melting glances; we argue partly from congruity, partly from the fact that these looks are common in women. A slow movement of the eyes which allows a tinge of white to show all the time, so that they look stationary," indicates a reflective character; for 15when the mind is absorbed in reflection, our eyes also are motionless.:
A big, deep voice indicates insolence, as in the ass: a voice which, starting low, rises to a high pitch, indicates despondency and querulousness, the argument being partly from cattle 20and partly from congruity. Shrill, soft, broken tones mark the speech of the pathic, for such a voice is found in women and is congruous with the pathic’s nature. A deep, hollow, simple voice signifies a noble soul,!as in the stronger breeds of dogs, and 25also by the argument from congruity. <A soft, languid voice means gentleness, as in s Sheep: a shrill, shrieking voice, lewdness, as in goats.
Men of abnormally small stature are hasty, for the flow of their blood having but a small area to cover, its 30movements are too rapidly propagated to the organ of intelligence.2 Men of abnormally large stature, on the other hand, are slow, for the flow of the blood has to cover a large aréa, and its movements are therefore propagated to the organ of intelligence slowly.
813b
1 ἐπὶ τὰς γυναῖκας καὶ ἐπὶ τὴν ἐπιπρέπειαν. ὅσοι
βαρύτονον φωνοῦσι μέγα, μὴ πεπλεγμένον, ἀναφέρεται ἐπὶ τοὺς
εὐρώστους κύνας καὶ ἐπὶ τὴν ἐπιπρέπειαν. ὅσοι μαλακὸν ἄτονον
φωνοῦσι, πραεῖς· ἀναφέρεται ἐπὶ τὰς ὄϊς. ὅσοι δὲ φωνοῦσιν
5 ὀξὺ καὶ ἐγκεκραγός, μάργοι· ἀναφέρεται ἐπὶ τὰς
αἶγας.
Οἱ μικροὶ ἄγαν ὀξεῖς· τῆς γὰρ τοῦ αἵματος φορᾶς
μικρὸν τόπον κατεχούσης καὶ αἱ κινήσεις ταχὺ ἄγαν ἀφικνοῦνται
ἐπὶ τὸ φρονοῦν. οἱ δὲ ἄγαν μεγάλοι βραδεῖς· τῆς
10 γὰρ τοῦ αἵματος φορᾶς μέγαν τόπον κατεχούσης αἱ κινήσεις
βραδέως ἀφικνοῦνται ἐπὶ τὸ φρονοῦν. ὅσοι τῶν μικρῶν ξηραῖς
σαρξὶ κεχρημένοι εἰσὶν ἢ καὶ χρώμασιν, ἃ διὰ θερμότητα
τοῖς σώμασιν ἐπιγίνονται, οὐδὲν ἀποτελοῦσιν· οὔσης
γὰρ τῆς φορᾶς ἐν μικρῷ καὶ ταχείας διὰ τὸ πυρῶδες, οὐδέποτε
15 κατὰ ταὐτόν ἐστι τὸ φρονεῖν, ἀλλὰ ἄλλοτ' ἐπ' ἄλλων,
πρὶν τὸ ὑπερέχον περᾶναι. ὅσοι δὲ τῶν μεγάλων ὑγραῖς
σαρξὶ κεχρημένοι, ἢ καὶ χρώμασιν ἃ διὰ ψυχρότητα ἐγγίνονται,
οὐδὲν ἐπιτελοῦσιν· οὔσης γὰρ τῆς φορᾶς ἐν μεγάλῳ
τόπῳ καὶ βραδείας διὰ τὴν ψυχρότητα, οὐ συνανύει ἀφικνουμένην
20 ἐπὶ τὸ φρονοῦν. ὅσοι δὲ τῶν μικρῶν ὑγραῖς σαρξὶ
κεχρημένοι εἰσὶ καὶ χρώμασι διὰ ψυχρότητα, γίνονται ἐπιτελεστικοί·
οὔσης γὰρ τῆς κινήσεως ἐν μικρῷ, τὸ δυσκίνητον
τῆς κράσεως συμμετρίαν παρέσχε τὸ πρῶτον ἐπιτελεῖν. ὅσοι
δὲ τῶν μεγάλων ξηραῖς σαρξὶ κεχρημένοι εἰσὶ καὶ χρώμασι
25 διὰ θερμότητα, γίνονται ἐπιτελεστικοὶ καὶ αἰσθητικοί· τὴν γὰρ
τοῦ μεγέθους ὑπερβολὴν σαρκῶν τε καὶ χρώματος ἡ θερμότης
ἠκέσατο, ὥστε σύμμετρον εἶναι πρὸς τὸ ἐπιτελεῖν. τὰ
μὲν οὖν μεγέθεσιν ὑπερβάλλοντα τῶν σωμάτων ἢ σμικρότησιν
ἐλλείποντα, ὡς τυχόντα ἐπιτελεστικά ἐστι καὶ ὡς
30 ἀτελῆ, εἴρηται. ἡ δὲ τούτων μέση φύσις πρὸς τὰς αἰσθήσεις
κρατίστη καὶ τελεστικωτάτη, οἷς ἂν ἐπιθῆται· αἱ γὰρ κινήσεις
οὐ διὰ πολλοῦ οὖσαι ῥᾳδίως ἀφικνοῦνται πρὸς τὸν νοῦν·
οὖσαί τε οὐ κατὰ μικρὸν ὑπερχωροῦσιν. ὥστε τὸν τελεώτατον
πρὸς τὸ ἐπιτελεῖν τε ἃ ἂν προθῆται καὶ αἰσθάνεσθαι μέλλοντα
35 μέτριον δεῖ εἶναι τὸ μέγεθος. οἱ ἀσύμμετροι πανοῦργοι·
1Small men with dry tissues, of the hue that heat produces in the body, have not persistence enough to effect their’ purposes; for their blood flowing in a confined space, and at the same time, in consequence of the fiery 5condition of the body, flowing rapidly, their thought never keeps to a single topic, but is always passing to something new before being done with the old.? Again, big men with moist tissues or of the hue that results from cold, also lack persistence; for their blood flowing 10over a large area, and slowly, on account of the cold condition of the body, its movement does not manage to reach the organ of intelligence entire.4 On the other hand, small men with moist tissues and of the hue that results from cold, do effect their purposes; for their blood 15moving in a confined area, the less mobile constituent in its composition produces a proportion? which conduces to effectiveness. And again, big men with dry tissues, and of the hue that results from heat,® are also persistent, and are keen of sense; for the warmth of tissue 20and complexion counteracts the excessive size, so that a proportion conducive to effectiveness is attained. Such, then, are the conditions under which opposite extremes of stature tend now to effective activity, and now to ineffectiveness. But a stature intermediate between these 25extremes confers upon its possessors the greatest acuity of sense and the greatest general effectiveness, for on the one hand, movements of the blood, not having a long distance to travel, easily reach the reason, while on the other hand, not being confined in too small a 30space, they do not pass beyond their mark.6 Thus the greatest tenacity of purpose and the greatest acuity of sense will be found in persons of moderate i stature. An ill-proportioned body indicates a rogue, the argument° being partly from congruity and partly from the female sex.
814a
1 ἀναφέρεται ἐπὶ τὸ πάθος καὶ τὸ θῆλυ. εἰ γὰρ οἱ
ἀσύμμετροι πανοῦργοι, οἱ σύμμετροι δίκαιοι ἂν εἴησαν καὶ
ἀνδρεῖοι. τὴν δὲ τῆς συμμετρίας ἀναφορὰν πρὸς τὴν τῶν
σωμάτων εὐαγωγίαν καὶ εὐφυΐαν ἀνοιστέον, ἀλλ' οὐ πρὸς
5 τὴν τοῦ ἄρρενος ἰδέαν, ὥσπερ ἐν ἀρχῇ διῃρέθη. καλῶς δ'
ἔχει καὶ πάντα τὰ σημεῖα, ὅσα προείρηται, ἀναφέρειν ἐπὶ
τὴν ἐπιπρέπειαν καὶ εἰς ἄρρεν καὶ θῆλυ· ταῦτα γὰρ τελεωτάτην
διαίρεσιν διῄρηται, καὶ ἐδείχθη ἄρρεν θήλεος δικαιότερον
καὶ ἀνδρειότερον καὶ ὅλως εἰπεῖν ἄμεινον. ἐν ἁπάσῃ δὲ
1But,’ if bad proportions mean villainy, a well-proportioned frame must be characteristic of upright men and brave: [only, the standard of the right proportions must be sought in the good training and good breeding of the body, and not in the male type, as determined at the beginning of this treatise].8 It is advisable, in elucidating all the signs I have mentioned, to take into 5consideration both their congruity with various characters and the distinction of the sexes, which is, as I showed, the most complete distinction, the male being more upright and courageous and, in short, altogether better than the female. It will be found, moreover, in every selection of signs that some signs are better adapted than others to indicate the mental character behind them.
814b
1 τῇ τῶν σημείων ἐκλογῇ ἕτερα ἑτέρων σημεῖα μᾶλλον δηλοῦσιν
ἐναργῶς τὸ ὑποκείμενον. ἐναργέστερα δὲ τὰ ἐν ἐπικαιροτάτοις
τόποις ἐγγινόμενα. ἐπικαιρότατος δὲ τόπος ὁ
περὶ τὰ ὄμματά τε καὶ τὸ μέτωπον καὶ κεφαλὴν καὶ
5 πρόσωπον, δεύτερος δὲ ὁ περὶ τὰ στήθη καὶ ὤμους, ἔπειτα
περὶ τὰ σκέλη τε καὶ πόδας· τὰ δὲ περὶ τὴν κοιλίαν
ἥκιστα. ὅλως δὲ εἰπεῖν οὗτοι οἱ τόποι ἐναργέστατα σημεῖα
παρέχονται, ἐφ' ὧν καὶ φρονήσεως πλείστης ἐπιπρέπεια γίνεται.
1The clearest indications are given by signs in certain particularly suitable parts of the body. The most suitable part of all is the region of the eyes and forehead, head. and face; next to it comes the region of the chest and 5shoulders, and next again, that of 1 the legs and feet; whilst the belly and neighbouring parts are of least service to physiognomics. In a word, the clearest signs are derived from those parts in which intelligence is most manifest.”